Prakaraṇa 48 · SK 2523–2533

तिङन्तस्वादिप्रकरणम्

tiṅantasvādiprakaraṇam · 11 sūtras

SK 2523 · A 3.1.73V

स्वादिभ्यः श्नुः ॥ २५२३ ॥

svādibhyaḥ śnuḥ

svādibhyaḥ śnuḥ — After su and the rest [the roots of the su-class], śnu [comes, before a sārvadhātuka denoting the agent (kartari, sārvadhātuke — carried forward (anuvṛtti) from kartari śap, SK 2167, and sārvadhātuke yak, SK 2756)]; [it is an exception (apavāda) to śap].

Rule. After su and the roots that follow it in the Dhātupāṭha, the affix śnu comes. It comes before a sārvadhātuka affix that denotes the agent. It is an apavāda of śap: an exception that takes śap's place.

"Denoting the agent" is carried forward from kartari śap (SK 2167). "Before a sārvadhātuka" is carried forward from sārvadhātuke yak (SK 2756), taught later. Bhaṭṭoji's commentators supply both words.

The root. The first root is (1247) ṣuñ, in the sense abhiṣava. That word covers four meanings: bathing someone, pressing, bathing oneself, and distilling liquor. In the sense "bathing oneself" the root is akarmaka: it takes no object. The root is stated with an initial ṣ, which becomes s, so it is su. Its marker ñ makes it take both sets of endings. Bhaṭṭoji's commentators add that the roots from here up to dhuñ (1255) are ñ-marked too, and so take both sets. The root is aniṭ.

Example.

su + laṭ → su + tip

→ śnu comes before the sārvadhātuka tip (this rule): su + śnu + ti

→ the ś is it: su + nu + ti

→ nu is śit, so it is sārvadhātuka; it is not pit, so it is ṅit (SK 2234); the root's u takes no guṇa before it

→ tip is pit, so nu takes guṇa before it: su + no + ti

→ sunoti "he presses".

Before tas, the ending is ṅit, so nu takes no guṇa: sunutaḥ "they two press".

Before a vowel:

sunu + anti → uvaṅ (uv for u) would be expected before a vowel

→ yaṇ comes instead, by SK 2387: v for u

→ sunvanti "they press".

Before m and v the u may be lost, by SK 2333:

sunu + vas → sunvaḥ or sunuvaḥ "we two press".

In the ātmanepada: sunvahe or sunuvahe.

Other forms. Bhaṭṭoji lists them bare.

liṭ: suṣāva (parasmaipada), suṣuve (ātmanepada).
luṭ: sotā. It has no iṭ, which shows that the root is aniṭ.
loṭ, second person singular: sunu. The ending hi is deleted by SK 2334.
loṭ, first person singular: sunavāni; ātmanepada sunavai. See Watch out.
vidhiliṅ: sunuyāt. The augment yāsuṭ is ṅit, so nu takes no guṇa.
āśīrliṅ: sūyāt. The root vowel is lengthened by SK 2298.
luṅ: asāvīt. The root is aniṭ, so iṭ would be barred, but SK 2385 gives it. Ātmanepada asoṣṭa.

With an upasarga.

abhi + sunoti → abhiṣuṇoti. The s becomes ṣ after the upasarga, by SK 2270. The n then becomes ṇ, because it follows the ṣ.
abhyaṣuṇot (laṅ). The ṣ comes even though the augment aṭ stands between, by SK 2276.
abhisuṣāva (liṭ). The abhyāsa takes no ṣ, by the restriction in SK 2277. The second part takes ṣ by SK 212.

Watch out. In sunavāni two rules compete. The first person takes the augment āṭ (SK 2204), and āṭ is pit. So the ending is not ṅit, and nu is due for guṇa. But the ending begins with a vowel, so SK 2387 is due to give yaṇ. Guṇa wins because it is the later rule (paratva). Bhaṭṭoji's commentators both say so.

sunu + āni → guṇa: suno + āni → av for o: sunavāni "let me press".

Not sunvāni.

Siddhānta-kaumudī

{$ {!1247 षुञ्!} अङिषवे$} । अभिषवः स्नपनं पीडनं स्नानं सुरासंधानं च । तत्र स्नानेऽकर्मकः ॥ सुनोति । सुनुतः । हुश्नुवोः - SK 2387 इति यण् । सुन्वन्ति । सुन्वः । सुनुवः । सुन्वहे । सुनुवहे । सुषाव । सुषुवे । सोता । सुनु । सुनवानि । सुनवै । सुनुयात् । सूयात् । स्तुसुधूञ्भ्यः - SK 2385 इतीट् । असावीत् । असोष्ट । अभिषुणोति । अभ्यषुणोत् । अभिसुषाव ॥

(1247) ṣuñ — in abhiṣava. abhiṣava is bathing [someone] (snapana), pressing (pīḍana), bathing [oneself] (snāna) and distilling liquor (surāsaṃdhāna). Of these, in [the sense of] bathing [oneself] it is intransitive (akarmaka). sunoti [laṭ, prathama-puruṣa singular: the root has no guṇa, since śnu, being śit and so sārvadhātuka, is ṅit by sārvadhātukam apit (SK 2234); śnu itself takes guṇa before tip]. sunutaḥ [prathama-puruṣa dual: tas is ṅit, so śnu has no guṇa]. yaṇ [for the u of śnu, instead of uvaṅ,] by huśnuvoḥ… (SK 2387): sunvanti [prathama-puruṣa plural]. sunvaḥ, sunuvaḥ [uttama-puruṣa dual, the u optionally deleted by lopaś cāsyānyatarasyāṃ mvoḥ, SK 2333]. sunvahe, sunuvahe [ātmanepada, uttama-puruṣa dual, likewise]. suṣāva [liṭ, parasmaipada]. suṣuve [liṭ, ātmanepada]. sotā [luṭ; the root is aniṭ]. sunu [loṭ, madhyama-puruṣa singular: hi is elided by utaś ca pratyayāt…, SK 2334]. sunavāni [loṭ, uttama-puruṣa singular: guṇa, as the later rule, overrides the yaṇ of huśnuvoḥ…, since āṭ, being pit, is not ṅit]. sunavai [loṭ, ātmanepada, uttama-puruṣa singular, likewise]. sunuyāt [vidhiliṅ: yāsuṭ is ṅit, so śnu has no guṇa]. sūyāt [āśīrliṅ: lengthening by akṛtsārvadhātukayor dīrghaḥ, SK 2298]. iṭ by stusudhūñbhyaḥ… (SK 2385) [where the prohibition of iṭ would otherwise apply]: asāvīt [luṅ, parasmaipada]. asoṣṭa [luṅ, ātmanepada]. abhiṣuṇoti [ṣ by upasargāt sunoti… (SK 2270); ṇ because it follows ṣ]. abhyaṣuṇot [ṣ even with aṭ intervening, by prāk sitād aḍvyavāye 'pi, SK 2276]. abhisuṣāva [the abhyāsa has no ṣ, by the restriction in sthādiṣv abhyāsena cābhyāsasya (SK 2277); the second member has ṣ by ādeśapratyayayoḥ, SK 212].

Tattvabodhinī

NSP p. 416

षुञ् ॥—सुन्व इति । ‘लोपश्चास्या’- इत्युकारस्य वा लोपः ॥—सुनवानीति । ‘आडुत्तमस्य’- इत्याटि कृते ‘हुश्नुवोः’- इति यणं बाधित्वा परत्वाद्गुणः

Bālamanoramā

स्वादिभ्यः श्नुः - स्वादिभ्यः श्नुः । कर्त्रर्थे सार्वधातुके स्वादिभ्यः श्नुः स्यादित्यर्थः । शपोऽपवादः । सुनोतीति । लटस्तिपि श्नुः, शकार इत् । शित्त्वेन सार्वधातुकत्वात् 'सार्वधातुकमपित्' इति ङित्त्वातत्स्मिन् परे धातोर्न गुणः । श्नोस्तु तिपमाश्रित्य गुण इति भावः । सुनुत इति । तसो ङित्त्वात् स्नोर्न गुण इति भावः । सुनु — अतीति स्थिते 'अचि श्नुधातु' इति उवङमाशङ्क्याह — हुश्नुवोरिति । सुनोषि सुनुथः सुनुथ । सुनोमि । वसि मसि चलोपश्चास्यान्यतकरस्यां म्वो॑रित्युकारलोपविकल्पं मत्वाह — सुन्वः सुनुव इति । सुन्मः सुनुम इत्यपि ज्ञेयम् । अथ लटस्तङि — सुनुते सुन्वाते सुन्वते । सुनुषे सुन्वाथे सुनुद्वे । सुन्वे । इति सिद्धवत्कृत्य आह — सुन्वहे सुनुवहे इति ।लोपश्चास्ये॑त्युकारलोपविकल्प इति भावः । सुन्महे सुनुमहे इत्यपि ज्ञेयम् । सुषावेति.सुषुवतुः सुषुवुः । सुषविथ — सुषोथ सुषुवथुः सुषुव । सुषाव — सुषव सुषुविव सुषुविम । अथ लिटस्तह्राह — सुषुवे इति । सुषुवाते सुषुविरे । सुषुविषे सुषुवाथे सुषुविध्वे । सुषुवे सुषुविवहे सुषुविमहे ।सोतेति । अनिट्त्वसूचनमिदम् । सोष्यति सोष्यते । सुनोतु — सुनुतात् सुनुताम् सुन्वन्तु । इतिसिद्धवत्कृत्य आह — सुनु इति ।उतश्च प्रत्यया॑दिति हेर्लुक् । सुनुतात् सुनुतम् सुनुत । सुनवानीति ।हुश्नुवो॑रिति यणं बाधित्वा परत्वाद्गुणः, आटः पित्त्वेनाऽङित्त्वादिति भावः । सुनवाव सुनवाम । लोटस्तङि सुनुताम् सुन्वाताम् सुन्वताम् । सुनुष्व सुन्वाथाम् सुनुध्वम् । इति सिद्धवत्कृत्य आह — सुनवै इति ।हुश्नुवो॑रिति यणं बाधित्वा परत्वाद्गुणः, आटः पित्त्वेन ङित्त्वाऽभावादिति भावः । सुनवावहै सुनवामहै । असुनोत् असुनुतामसुन्वन् । असुनोः । असुनवमसुनुव असुन्व । असुनुत असुन्वातामसुन्वत । इत्याद्यूह्रम् । विधिलिङ्याह — सुनुयादिति । यासुटो ङित्त्वात्श्नोर्न गुण इति भावः । सूयादिति । आशीर्लिङिअकृत्सार्वधातुकयो॑रिति दीर्घ इति भावः । सोषीष्ट । लुङि परस्मैपदे सिच इण्निषेधे प्राप्ते आह — स्तुसुधूञ्भ्य इतीडिति । असाविष्टामित्यादि । लुङस्तङ्याह — असोष्टेति । असोषातामित्यादि । असोष्यत् असोष्यतउपसर्गात्सुनोती॑ति षत्वं मत्वा आह — अभिषुणोतीति । षात्पर्तवाण्णत्वम् । अभ्यषुणोदिति ।प्राक् सितादड्व्यवायेऽपी॑ति षत्वम् । अभिसुषावेति ।स्थादिष्वभ्यासेने॑ति नियमादभ्यासस्य न षः ।आदेशप्रत्यययो॑रित्युत्तरखण्डस्य षः ।

translator notes

commentary BM glosses the sūtra 'kartrarthe sārvadhātuke svādibhyaḥ śnuḥ syāt' and adds 'śapo 'pavādaḥ'. Followed: the supplied conditions are bracketed in sutra_en as carried forward, and śnu is called an apavāda of śap.
commentary BM on sunoti / sunutaḥ: śnu (ś an it) is sārvadhātuka by being śit and hence ṅit by 'sārvadhātukam apit', so the root takes no guṇa before it; śnu takes guṇa relying on tip; tas is ṅit, so śnu has no guṇa. On huśnuvoḥ: with sunu + anti standing, uvaṅ by 'aci śnudhātu…' is apprehended, hence the citation of huśnuvoḥ. Followed for the brackets on sunoti, sunutaḥ and sunvanti.
commentary BM on sunvaḥ sunuvaḥ and sunvahe sunuvahe: optional deletion of u by 'lopaś cāsyānyatarasyāṃ mvoḥ'; likewise sunmaḥ sunumaḥ, sunmahe sunumahe. BM also supplies the laṭ ātmanepada, liṭ (suṣuvatuḥ, suṣavitha / suṣotha, suṣuve, suṣuvāte …), loṭ and laṅ paradigms. Followed for the bracket on the optional deletion; the extra forms are recorded, not added.
commentary BM: sotā indicates that the root is aniṭ; sunu — luk of hi by 'utaś ca pratyayāt'; sunavāni and sunavai — guṇa by paratva overrides the yaṇ of 'huśnuvoḥ', because āṭ, being pit, is not ṅit; sunuyāt — yāsuṭ is ṅit, so no guṇa of śnu; sūyāt — lengthening by 'akṛtsārvadhātukayoḥ'; asāvīt — iṭ by 'stusudhūñbhyaḥ' where the prohibition of iṭ for sic would apply; abhiṣuṇoti — ṣ by 'upasargāt sunoti…', ṇ because it follows ṣ; abhyaṣuṇot — ṣ by 'prāk sitād aḍvyavāye 'pi'; abhisuṣāva — no ṣ for the abhyāsa by the restriction (niyama) of 'sthādiṣv abhyāsena…', ṣ for the second member by 'ādeśapratyayayoḥ'. Followed for all these brackets.
commentary TB (sk.2523.t1, headed 'ṣuñ'; re-filed from the tail of sk.2522.t1 on 2026-10-05): sunvaḥ — the u is optionally deleted by 'lopaś cāsya…'; sunavāni — after āṭ is made by 'āḍuttamasya…', guṇa by paratva overrides the yaṇ of 'huśnuvoḥ'. Agrees with BM; followed.
commentary BM preamble, present in the Wikisource witness (uttara-2/0047) but absent from our sk.2523.b1: 'Now the roots with the vikaraṇa śnu are treated. ṣuñ is ṣopadeśa and aniṭ; from here on, being ñit, [the roots] are ubhayapadin. surāsandhāna — that is, producing liquor (surotpādana).' Followed: 'distilling liquor'.
textual Our dhātu entry reads 'ṣuñ aṅiṣave'; the print reads 'ṣuñ abhiṣave' (NSP p. 406, scan page-0416, read; collation batch02, class A), which the gloss 'abhiṣavaḥ …' that follows requires. The English follows the print. Our dhātu numbers run one lower than the print (print 1248 ṣuñ, ours 1247); the English gives the numbers as transmitted.
textual Scan check, NSP p. 406 (scan page-0416, read): the print heads the gaṇa 'tiṅante svādayaḥ 45' and prints the dhātu entry (with its gloss) before the sūtra; the forms from sunoti to abhisuṣāva match ours, including the cross-references 2387 and 2385.
translator The sources of 'kartari' and 'sārvadhātuke' (SK 2167, SK 2756) are the translator's identification; BM only supplies the words. The lakāra and puruṣa labels are the translator's. (1247) is the Dhātupāṭha number as transmitted in our text.

SK 2524 · A 8.3.117V

सुनोतेः स्यसनोः ॥ २५२४ ॥

sunoteḥ syasanoḥ

sunoteḥ syasanoḥ — Before sya and san, [the cerebral ṣ (mūrdhanyaḥ — under the adhikāra of apadāntasya mūrdhanyaḥ, SK 210) does not (na — carried forward (anuvṛtti) from na raparasṛpi…, SK 3168) replace the s] of sunoti.

Rule. When sya or san follows, ṣ does not replace the s of su.

The rule stands under the heading apadāntasya mūrdhanyaḥ (SK 210), which governs the rules that give ṣ. The word "not" is carried forward from SK 3168, taught later. Bhaṭṭoji's commentators give both.

Example.

vi + su + sya + ti (lṛṭ) → guṇa of the root: vi + so + sya + ti

→ SK 2270 would give ṣ for the s of the root after vi

→ this rule forbids it before sya; only the root's s stays

→ the s of the affix sya follows o, so it still becomes ṣ (SK 212)

→ visoṣyati "he will press".

Applies when / blocked by. Bhaṭṭoji gives no example with san. His commentators give abhisusūḥ, a noun made from the desiderative stem. They add that susūṣati is no example. There the ṣ is already barred by the restriction in SK 2627.

The roots after this rule.

(1248) ṣiñ "to bind": sinoti. With vi: visinoti, with no ṣ. Bhaṭṭoji's commentators explain: si is not among the roots of SK 2270, and SK 2123 bars the ṣ. liṭ siṣāya, siṣye.
(1249) śiñ "to sharpen". It begins with the palatal ś, not with ṣ. luṭ śetā.
(1250) ḍumiñ "to cast". Its i is replaced by ā, by SK 2508. Bhaṭṭoji's commentators limit this to the context of an ec vowel (e o ai au), before an affix that is not śit.
(1251) ciñ "to pile". With pra and ni: praṇicinoti. The n of ni becomes ṇ by SK 2285.

Example (ḍumiñ).

mi + ṇal → ā replaces the i (SK 2508): mā + ṇal

→ doubling, and the abhyāsa is shortened (SK 2180): ma mā a

→ after the ā, au replaces ṇal (SK 2371)

→ mamau "he cast".

Second person singular mamitha or mamātha. Luṭ mātā. Āśīrliṅ ātmanepada māsīṣṭa. Luṅ amāsīt, dual amāsiṣṭām, ātmanepada amāsta.

Watch out. Not every form of mi has ā. Liṭ ātmanepada mimye and āśīrliṅ mīyāt do not take ā. Bhaṭṭoji's commentators give the reason: there the ending is kit. In mīyāt the i is lengthened (SK 2298).

Siddhānta-kaumudī

स्ये सनि च परे सुञः षो न स्यात् । विसोष्यति ।{$ {!1248 षिञ्!} बन्धने$} । सिनोति । विसिनोति । सिषाय । सिष्ये ।{$ {!1249 शिञ्!} निशाने$} । तालव्यादिः । शेता ।{$ {!1250 डुमिञ्!} प्रक्षेपणे$} । मीनातिमिनोति - SK 2508 इत्यात्वम् । ममौ । ममिथ । ममाथ । मिम्ये । माता । मीयात् । मासीष्ट । अमासीत् । अमासिष्टाम् । अमास्त ।{$ {!1251 चिञ्!} चयने$} । प्रणिचिनोति ॥

When sya or san follows, ṣ does not come [in place of the s] of suñ [— 'na' carried forward (anuvṛtti) from na raparasṛpi… (SK 3168)]. visoṣyati [lṛṭ: the ṣ that upasargāt sunoti… (SK 2270) would give after vi does not come]. (1248) ṣiñ — in binding (bandhana). sinoti. visinoti [with no ṣ]. siṣāya [liṭ, parasmaipada]. siṣye [liṭ, ātmanepada]. (1249) śiñ — in sharpening (niśāna). It begins with the palatal [ś]. śetā [luṭ]. (1250) ḍumiñ — in casting (prakṣepaṇa). ā [replaces the final i — in the ec-context (ejviṣaye), before a non-śit affix (BM)] by mīnātiminotidīṅāṃ… (SK 2508): mamau [liṭ, prathama-puruṣa singular]. mamitha, mamātha [madhyama-puruṣa singular]. mimye [liṭ, ātmanepada]. mātā [luṭ]. mīyāt [āśīrliṅ, parasmaipada]. māsīṣṭa [āśīrliṅ, ātmanepada]. amāsīt [luṅ, parasmaipada]. amāsiṣṭām [dual]. amāsta [luṅ, ātmanepada]. (1251) ciñ — in piling (cayana). praṇicinoti.

Tattvabodhinī

NSP p. 416

—सुनोतेः स्यसनोः । ‘न रपर’- इत्यस्मान्नैत्यनुवर्तनादाह—षो न स्यादिति । सनि तु अभिसुसूः । सन्नन्तादस्मात्क्विप्यतो लोपे रुत्वे कृते दीर्घः । सुसूषतीत्येतत्तु नोदाहरणम् ‘सौतिचैः’ । ‘चजोः’ इति सूत्रात्कुरनुवर्तते ‘सन्लिटोर्जेः’ इत्यतः चिञ् । चयनं रचनाविशेषः

Bālamanoramā

सुनोतेः स्यसनोः ।अपदान्तस्य मूर्धन्यःर॑ इत्यधिकृतम् ।न रपरे॑त्यतो नेत्यनुवर्तते । तादह — षो न स्यादिति । स्ये उदाहरति — विसोष्यतीति । अत्रउपसर्गात्सुनोती॑ति प्राप्तः षो न भवति । सनि तुअभिसुसू॑रित्युदाहरणम् । षुञः सनि द्वित्वे अभिसुसूसेति ससन्तात्क्विपि अतो लोपे अभिसुसूसित्यस्मात्सोर्हल्ङ्यादिलोपे सस्य रुत्वे 'र्वोरुपधायाः' इति दीर्घे रेफस्य विसर्गः । सुसूषतीति तु नोदाहरणं,स्तौतिण्योरेव षण्यभ्यासा॑दिति नियमादेव षत्वाऽभावसिद्धेरित्यलम् । षिञ् बन्धने इति । षोपदेशः, अनिट् च । षुञ इव रूपाणि । विसिनोतीति ।सात्पदाद्यो॑रिति षत्वनिषेधः ।उपसर्गात्सुनोती॑ति तु न षः, सुनोतत्यादिष्वनन्तर्भावादिति भावः । सिषायेति । णलि वृद्धावायादेशः । अतुसादौ 'एरनेकाचः' इति यण् । सिष्यतुरित्यादि । लटस्तङ्याह — सिष्ये इति । सिषि ए इति स्थिते 'एरनेकाच' इति यणिति भावः । सिष्याते सिष्यिरे इत्यादि । असैषीत् । षिञ् निशाने इति । षिञ्वत् । डु मिञ् प्रक्षेपणे इति । मिनोति । उपदेशे एजन्तत्वाऽभावादात्त्वे अप्राप्ते आह — मीनातिमिनोतीत्यात्त्वमिति ।एज्विषये अशिती॑ति शेषः । ममाविति । आत्त्वे कृते णल औत्वमिति भावः । अतुसादावेज्विषयत्वाऽभाव#आन्नात्त्वम् । 'एरनेकाचः' इतियण् । मिम्यतुः । मिम्युः । भारद्वाजनियमात्थलि वेडिति मत्वा आह — ममिथ ममाथेति । थलः पित्त्वेन अकित्त्वादेज्विषयत्वम् । इट्पक्षे 'आतो लोपः' इति भावः । मिम्यथुः मिम्य । ममौ मिम्यिव मिम्यिम । लिटस्तङ्याह — मिम्ये इति । एशः कित्त्वादेज्विषयत्वाऽभावाच्च नात्त्वमिति भावः । मिम्याते मिम्यिरे । मिम्यिषे मिम्याथे [मिम्यिढ्वे] मिम्यिध्वे ।मिम्ये मिम्यिवहे मिम्यिमहे । मातेति । एज्विषयत्वादशित्त्वाच्च आत्त्वमिति भावः । मास्यि मास्यते । सार्वधातुकेषु षुञ्वत् । मीयादिति । आशीर्लिङि परस्मैपदे यासुटः कित्त्वादेज्विषयत्वाऽभावादात्त्वाऽभावेअकृत्सार्वधातुके॑ति दीर्घ इति भावः । अमासाताममासात इत्यादि । चिञ् चयने इति । चयनं = रचना । अनिट् । सार्वधातुके षुञ्वद्रूपाणि । प्रणिचिनोतीति । नेर्गदे॑ति णत्वमिति भावः ।

translator notes

commentary TB (sk.2524.t1): since 'na' is carried forward (anuvṛtti) from 'na rapara…', [Bhaṭṭoji] says 'ṣo na syāt'. Followed: bracketed in sutra_en and k1.
commentary BM on this sūtra (sk.2524.b1; the Wikisource witness, uttara-2/0048, agrees): 'apadāntasya mūrdhanyaḥ' is the governing heading (adhikṛta), and 'na' is carried forward from 'na rapara…'; hence 'ṣo na syāt'. visoṣyati illustrates sya: the ṣ due by 'upasargāt sunoti' does not come. Followed: the adhikāra is bracketed in sutra_en, and the bracket on visoṣyati.
commentary TB (sk.2524.t1, completed from the scan, NSP p. 406, scan page-0416): with san the example is abhisusūḥ — from the desiderative stem, after kvip, deletion of a, ru and lengthening; susūṣati is no example, since the absence of ṣ there already follows from the restriction 'stautiṇyor eva ṣaṇy abhyāsāt' [SK 2627]; this is clear in the Kāśikā. Recorded; the kaumudī gives no san example and none is added.
commentary BM (sk.2524.b1): with san the example is abhisusūḥ (from abhisusus + kvip, deletion of a, ru, lengthening by 'rvor upadhāyāḥ', visarga); susūṣati (Wikisource: susūṣate) is no example, the absence of ṣ following from 'stautiṇyor eva ṣaṇy abhyāsāt'. Agrees with TB; recorded.
commentary BM (sk.2524.b1): ṣiñ is ṣopadeśa and aniṭ, with forms like ṣuñ; visinoti — ṣ is prohibited by 'sātpadādyoḥ' [SK 2123], and 'upasargāt sunoti' does not give ṣ, since si is not among sunoti and the rest; siṣāya — vṛddhi and āy in ṇal, with yaṇ by 'er anekācaḥ' before atus; siṣye — yaṇ likewise. Followed: '[with no ṣ]' on visinoti.
commentary BM on ḍumiñ (sk.2524.b1): ā by 'mīnātiminoti…' comes only in the ej-context, not before a śit (supplied 'aśiti'); mamau — ā, then au for ṇal; before atus etc. there is no ej-context, so mimyatuḥ; mamitha / mamātha — iṭ optional by Bhāradvāja's restriction, thal being pit and so akit; mimye — no ā, the ending being kit; mātā and māsīṣṭa — ā; mīyāt — no ā, the ending being kit, and lengthening by 'akṛtsārvadhātukayoḥ'; then 'amāsātām, amāsata etc.' [The reasons for amāsīt — sak and iṭ by 'yamarama…', then deletion of sic — and amāsta — ā before sic — are in the Wikisource witness only.] Followed for the condition bracketed on ā (addendum §2); the forms themselves are only labelled, BM's reasons for mimye and mīyāt having no ā are recorded here, not added.
commentary BM on ciñ (end of sk.2524.b1; sk.2525.b1 opens at 'vibhāṣā ceḥ'; the Wikisource witness agrees): cayana is arranging (racanā); aniṭ; forms like ṣuñ in the sārvadhātuka; praṇicinoti — ṇ by 'ner gada…' [SK 2285]. Recorded; 'piling' is kept for cayana.
commentary TB (sk.2524.t1) on ciñ: 'cayana is a particular kind of arranging (racanāviśeṣa)'. Agrees with BM; recorded, 'piling' is kept for cayana.
textual The block formerly filed as sk.2524.b1 was not BM on this sūtra but BM on 'soḍhaḥ' (SK 2358); it was re-filed to sk.2358.b1 on 2026-10-05. BM on 'sunoteḥ syasanoḥ' and on the roots ṣiñ … ciñ is sk.2524.b1, re-filed 2026-10-05 from sk.3647.b1 (p70). The BM notes above, first taken from the Wikisource witness (uttara-2/0048–0049), have been checked against sk.2524.b1 and agree with it in substance, except as marked: ours has susūṣati for Wikisource susūṣate, and lacks the remarks on amāsīt and amāsta. Ours also reads the lemma of 1249 as 'ṣiñ niśāne' where Wikisource has 'śiñ niśāne' and the kaumudī calls the root tālavyādi; an OCR or print slip that does not bear on the English. Nothing in sk.2524.b1 calls for a change to sutra_en or k1.
textual Scan check, NSP p. 406 (scan page-0416, read): the kaumudī matches the print (collation batch02 lists SK 2524 as clean). The Wikisource witness adds 'setā' after siṣye, which neither the print nor ours has. The TB OCR in sk.2524.t1 drops a line ('…stautiṇyor eva ṣaṇi iti niyamenaiva ṣatvābhāvasiddheḥ | etac ca kāśikāyāṃ spaṣṭam |') and garbles 'abhisusūḥ' as 'abhiṣuṭūḥ'; read from the scan. The tail of sk.2524.t1 ('cajoḥ iti sūtrāt kur anuvartate …') is TB on the next sūtra (SK 2525).
translator 'suñ' in the gloss is the root ṣuñ (1247) after the substitution of s for initial ṣ. Dhātu numbers are as transmitted in our text (the print's are one higher). The lakāra and puruṣa labels are the translator's.

SK 2525 · A 7.3.58V

विभाषा चेः ॥ २५२५ ॥

vibhāṣā ceḥ

vibhāṣā ceḥ — Optionally, for ci [coming after an abhyāsa (abhyāsāt — carried forward (anuvṛtti) from abhyāsāc ca, SK 2430), before san and liṭ (sanliṭoḥ — carried forward from sanliṭor jeḥ, SK 2331), a velar is substituted (ku — carried forward from cajoḥ ku ghiṇṇyatoḥ, SK 2863)].

Rule. Take ci after an abhyāsa, before san or liṭ. A velar (ku, one of k kh g gh ṅ) optionally replaces its c.

Three words are carried forward. "A velar" comes from SK 2863, taught later. "After an abhyāsa" comes from SK 2430. "Before san and liṭ" comes from sanliṭor jeḥ (SK 2331). Bhaṭṭoji's commentators give all three.

Example.

praṇi + ci + ṇal → doubling: praṇi + ci ci + a

→ vṛddhi of the second i before ṇal, ai, which becomes āy before the a: praṇi + ci cāy a

→ this rule: the c after the abhyāsa becomes k, or stays

→ praṇicikāya or praṇicicāya "he piled".

Ātmanepada: cikye or cicye.

Applies when / blocked by. With no abhyāsa the c stays. Luṅ acaiṣīt, ātmanepada aceṣṭa. Bhaṭṭoji's commentators give the san forms: cikīṣati or cicīṣati "he wishes to pile".

The next root. (1252) stṛñ "to cover": stṛṇoti, stṛṇute. Here, before the kit yāsuṭ of the parasmaipada āśīrliṅ, SK 2380 gives guṇa anyway: staryāt.

stṛ + yāt → guṇa by SK 2380: star + yāt → staryāt "may he cover".

Bhaṭṭoji's commentators add the liṭ: tastāra, and tastaratuḥ with guṇa by SK 2379, a liṭ rule.

Siddhānta-kaumudī

अभ्यासात्परस्य चिञः कुत्वं वा स्यात्सनि लिटि च । प्रणिचिकाय । चिचाय । चिक्ये । चिच्ये । अचैषीत् । अचेष्ट ।{$ {!1252 स्तृञ्!} आच्छादने$} । स्तृणोति । स्तृणुते । गुणोर्ति - SK 2380 इति गुणः । स्तर्यात् ॥

Velar substitution (kutva) optionally comes for ciñ following an abhyāsa, before san and before liṭ [— 'ku' carried forward (anuvṛtti) from cajoḥ ku ghiṇṇyatoḥ (SK 2863), 'abhyāsāt' from abhyāsāc ca (SK 2430), and 'sanliṭoḥ' from sanliṭor jeḥ (SK 2331)]. praṇicikāya, cicāya [liṭ, parasmaipada, prathama-puruṣa singular, with and without kutva]. cikye, cicye [liṭ, ātmanepada, likewise]. acaiṣīt [luṅ, parasmaipada]. aceṣṭa [luṅ, ātmanepada]. (1252) stṛñ — in covering (ācchādana). stṛṇoti. stṛṇute. guṇa by guṇo 'rtisaṃyogādyoḥ (SK 2380) [where the kit yāsuṭ would bar it]: staryāt [āśīrliṅ, parasmaipada].

Tattvabodhinī

alignment inferredNSP p. 416–417

—विभाषा पति

Bālamanoramā

विभाषा चेः - विभाषा चेः ।चजोः कुघिम्ण्यतो॑रित्यतः कुग्रहणमनुवर्तते ।अभ्यासाच्चे॑त्यतोऽभ्यासादिति,सन्लिटोर्जे॑रित्यतः संन्लिटोरिति च । तदाह — अभ्यासादित्यादिना । स्तृञ् आच्छादने इति । अनिट् । लिटि तस्तार । अतुसादौऋतश्च संयोगादेर्गुणः॑ इति गुणः । वृद्धिविषयेऽपि परत्वादस्य प्रवृत्तिः । तस्तरतुः । ऋदन्तत्वात्थल्यपि नित्यंनेट् । तस्तर्थ.तस्तरिव । तस्तरे तस्तराते तस्तरिरे । तस्तरिषे । तस्तरिवहे । स्तर्ता ।ऋद्धनोः स्ये॑ ।स्तरिष्यति । आशीर्लिङि परस्मैपदे यासुटः कित्त्वाद्गुणनिषेधे प्राप्ते आह — गुणोर्तीति गुण इति । तङि आशीर्लिङि स्तृ- षीष्ट इति स्थिते -

translator notes

commentary BM: the mention of 'ku' is carried forward (anuvartate) from 'cajoḥ ku ghiṇṇyatoḥ', 'abhyāsāt' from 'abhyāsāc ca', and 'sanliṭoḥ' from 'sanliṭor jeḥ'; hence Bhaṭṭoji's gloss. Followed: all three bracketed in sutra_en and k1.
commentary TB, printed at the tail of sk.2524.t1 and completed from the scan (NSP pp. 406–407, scan pages 0416–0417): 'ku' is carried forward from the sūtra 'cajoḥ…', and 'sanliṭoḥ' from 'sanliṭor jeḥ'; the example with san is cikīṣati, cicīṣati. Agrees with BM on the anuvṛttis; followed. The san example is recorded, not added.
commentary BM on stṛñ: aniṭ; liṭ tastāra; before atus etc. guṇa by 'ṛtaś ca saṃyogāder guṇaḥ' (tastaratuḥ); thal is always without iṭ, the root ending in ṛ (tastartha); stariṣyati by 'ṛddhanoḥ sye'. On 'guṇo 'rti…': in āśīrliṅ parasmaipada, yāsuṭ being kit, the prohibition of guṇa would apply, hence guṇa by 'guṇo 'rti…'. BM ends 'with stṛ + sīṣṭa standing in āśīrliṅ ātmanepada —', leading into SK 2526. Followed for the bracket on staryāt.
textual sk.2525.t1 reads only 'vibhāṣā pati'; the scan (NSP p. 407, scan page-0417) shows this is the OCR of '[cicī]ṣati ||', the last word of TB on this sūtra, whose body is printed at the tail of sk.2524.t1. The final words on p. 406 lie under the scan's watermark and are read as 'sanyudāharaṇam | cikīṣati | cicī-' with some uncertainty.
textual BM witnesses differ on stṛ before atus: ours reads 'vṛddhiviṣaye 'pi paratvād asya pravṛttiḥ' (it applies by paratva even where vṛddhi is due), the Wikisource witness 'vṛddhiviṣaye tu nāsya pravṛttiḥ' (it does not apply where vṛddhi is due). The kaumudī gives no liṭ forms of stṛ, so the English is unaffected.
textual Scan check, NSP pp. 406–407 (scan pages 0416–0417, read): the kaumudī matches the print (the collation report lists SK 2525 as clean).
translator praṇicikāya is the form with kutva (c → k after the abhyāsa) and cicāya the form without; so also cikye / cicye. The lakāra and puruṣa labels are the translator's.

SK 2526 · A 7.2.43V

ऋतश्च संयोगादेः ॥ २५२६ ॥

ṛtaśca saṃyogādeḥ

ṛtaś ca saṃyogādeḥ — And after [a root] ending in ṛ that begins with a conjunct, [iṭ comes optionally (iḍ vā — carried forward (anuvṛtti) from iṭ sani vā, SK 2625) to liṅ and sic before ātmanepada endings (liṅsicor ātmanepadeṣu — carried forward from SK 2528)].

Rule. Take a root that ends in ṛ and begins with a cluster. After it, the liṅ and the sic optionally take iṭ, when a taṅ (ātmanepada) ending follows.

"Optionally iṭ" is carried forward from iṭ sani vā (SK 2625), taught later. "Liṅ and sic before ātmanepada endings" comes from SK 2528, two rules on in this chapter. Bhaṭṭoji's commentators give both.

Example (āśīrliṅ).

With iṭ:

stṛ + iṭ + sīṣṭa → the root takes guṇa: star + i + sīṣṭa

→ ṣ for s after the i

→ stariṣīṣṭa "may he cover".

Without iṭ:

stṛ + sīṣṭa → the ending is kit by uś ca (SK 2368), so no guṇa

→ stṛṣīṣṭa.

Example (luṅ).

With iṭ:

a + stṛ + iṭ + s + ta → the root takes guṇa: a + star + i + s + ta

→ astariṣṭa "he covered".

Without iṭ:

a + stṛ + s + ta → sic is lost after the short vowel, by hrasvād aṅgāt (SK 2369)

→ astṛta.

Applies when / blocked by. Why "before a taṅ ending"? Bhaṭṭoji's commentators give the parasmaipada luṅ astārṣīt, which has no iṭ.

Watch out. In astariṣṭa the guṇa is the ordinary guṇa of a final ṛ before an ārdhadhātuka affix. uś ca makes the affix kit only when it begins with a jhal consonant. With iṭ in front, the affix begins with a vowel, so it is not kit. Do not credit the guṇa to SK 2379: that rule works only in liṭ.

The next roots. (1253) kṛñ "to injure": kṛṇoti, kṛṇute. Compare stṛ: Bhaṭṭoji gives kṛ only the forms without iṭ in these places.

liṭ cakāra; ātmanepada cakre.
liṭ, second person singular cakartha. iṭ is barred even before thal, by SK 2293.
āśīrliṅ kriyāt. riṅ (ri) replaces the ṛ, by SK 2367.
āśīrliṅ ātmanepada kṛṣīṣṭa. The ending is kit by uś ca (SK 2368), so there is no guṇa.
luṅ akārṣīt. vṛddhi before sic, and r follows the new vowel (raparatva).
luṅ ātmanepada akṛta. sic is lost by SK 2369.

(1254) vṛñ "to choose". Bhaṭṭoji's commentators note that it is seṭ. It leads to the next three rules.

Siddhānta-kaumudī

ऋदन्तात्संयोगादेः परयोर्लिङ्सिचोरिड्वा स्यात्तङि । स्तरिषीष्ट । स्तृषीष्ट । अस्तरिष्ट । अस्तृत ।{$ {!1253 कृञ्!} हिंसायाम्$} । कृणोति । कृणुते । चकार । चकर्थ । चक्रे । क्रियात् । कृषीष्ट । अकार्षीत् । अकृत ।{$ {!1254 वृञ्!} वरणे$} ॥

iṭ optionally comes to liṅ and sic following [a root] that ends in ṛ and begins with a conjunct, before a taṅ [ending] [— 'iḍ vā' carried forward (anuvṛtti) from iṭ sani vā (SK 2625), and 'liṅsicor ātmanepadeṣu' from SK 2528]. stariṣīṣṭa, stṛṣīṣṭa [āśīrliṅ, ātmanepada, with and without iṭ]. astariṣṭa, astṛta [luṅ, ātmanepada: in the option with iṭ (by this rule), guṇa; without iṭ, sic is deleted by hrasvād aṅgāt (SK 2369)]. (1253) kṛñ — in injuring (hiṃsā). kṛṇoti. kṛṇute. cakāra [liṭ, parasmaipada]. cakartha [madhyama-puruṣa singular: iṭ is prohibited even before thal by kṛsṛbhṛvṛ… (SK 2293)]. cakre [liṭ, ātmanepada]. kriyāt [āśīrliṅ, parasmaipada: riṅ by riṅ śayagliṅkṣu (SK 2367)]. kṛṣīṣṭa [āśīrliṅ, ātmanepada: no guṇa, the ending being kit by uś ca (SK 2368)]. akārṣīt [luṅ, parasmaipada: vṛddhi before sic, with r]. akṛta [luṅ, ātmanepada: sic deleted by hrasvād aṅgāt (SK 2369)]. (1254) vṛñ — in choosing (varaṇa).

Tattvabodhinī

NSP p. 417

—ऋतश्च संयोगादेः । ‘इट् सनि वा’ इत्यत इड् वेत्यनुवर्तते । ‘लिङ्सिचोः—’ इति सूत्रादात्मनेपदेष्विति च तदाह—इड् वा स्यात्तङीति । तङि किम् । अस्तार्षीत्

Bālamanoramā

ऋतश्च संयोगादेः - ऋतश्च संयोगादेः ।लिङ्सिचोरात्मनेपदेषु॑ इत्यनुवर्तते ।इट् सनि वे॑त्त इड्वेति । तदाह — ऋदन्तादित्यादिना । लुङि परस्मैपदे — अस्तार्षीत् लुङस्तङि त्वाह - अस्तरिष्ट अस्तृतेति ।ऋतश्च संयोगादे॑रिति इट्पक्षे गुणः । इडभावपक्षे तुह्रस्वादङ्गा॑दिति सिचो लोपः । कृञ् हिंसायाम् । चकर्थेति । 'कृसृभृवृ' इति थल्यपि नित्यमिण्निषेधः । चकृव । क्रियादिति.आशीर्लिङि 'रिङ् शयग्लिङ्क्षु' इति रिङ् । कृषीष्टेति ।उश्चे॑ति कित्त्वान्न गुणः । अकार्षीदिति.सिचि वृद्धि । रपरत्वम् । अकृतेति ।ह्रस्वादङ्गा॑दिति सिचो लोपः । वृञ् वरणे ।सेट् । ववार । वव्रतुः । वव्रुः ।

translator notes

commentary BM: 'liṅsicor ātmanepadeṣu' is carried forward (anuvartate), and 'iḍ vā' from 'iṭ sani vā'; hence Bhaṭṭoji's gloss. Followed: both bracketed in sutra_en and k1.
commentary TB (sk.2526.t1, completed from the scan, NSP p. 407, scan page-0417): 'iḍ vā' is carried forward from 'iṭ sani vā', and 'ātmanepadeṣu' from the sūtra 'liṅsicoḥ…'; hence 'iḍ vā syāt taṅi'. Why 'taṅi'? astārṣīt [parasmaipada luṅ, no iṭ]. Agrees with BM; followed.
commentary BM: in luṅ parasmaipada astārṣīt; for the ātmanepada, astariṣṭa / astṛta — 'in the option where iṭ comes by ṛtaś ca saṃyogādeḥ [the present sūtra], guṇa'; in the option without iṭ, deletion of sic by 'hrasvād aṅgāt'. The quoted sūtra is this one (7.2.43), cited as the source of the iṭ (Wikisource uttara-2/0049 reads 'ṛtaś ca saṃyogādeḥ' iti; our sk.2526.b1 closes the quotation after saṃyogādeḥ), not ṛtaś ca saṃyogāder guṇaḥ (SK 2379), which BM quotes with 'guṇaḥ' on tastaratuḥ in sk.2525.b1. BM names no rule for the guṇa itself. Followed for the bracket on astariṣṭa / astṛta.
commentary BM on kṛñ: cakartha — iṭ is always prohibited even before thal by 'kṛsṛbhṛvṛ…'; cakṛva; kriyāt — riṅ by 'riṅ śayagliṅkṣu'; kṛṣīṣṭa — no guṇa, being kit by 'uś ca'; akārṣīt — vṛddhi before sic, with raparatva; akṛta — deletion of sic by 'hrasvād aṅgāt'; vṛñ is seṭ. Followed for all brackets on the kṛñ forms.
textual Scan check, NSP p. 407 (scan page-0417, read): the kaumudī matches the print (the collation report lists SK 2526 as clean). BM's lead-in to this sūtra ('with stṛ + sīṣṭa standing in āśīrliṅ ātmanepada —') is at the tail of sk.2525.b1.
translator This sūtra (A 7.2.43) follows A 7.2.42 (SK 2528) in the Aṣṭādhyāyī and continues its words; Bhaṭṭoji takes it first because stṛ is the root under discussion. The lakāra and puruṣa labels are the translator's.
translator On astariṣṭa: the guṇa in the iṭ option is the ordinary guṇa of the root-final ṛ before an ārdhadhātuka affix; sic with iṭ does not begin with a jhal, so uś ca (SK 2368) does not make it kit. It cannot be by ṛtaś ca saṃyogāder guṇaḥ (SK 2379), which applies only in liṭ. This reasoning is the translator's; BM states only 'in the iṭ option, guṇa'.

SK 2527 · A 7.2.64V

बभूथाततन्थजगृम्भववर्थेति निगमे ॥ २५२७ ॥

babhūthātatanthajagṛmbhavavartheti nigame

babhūthātatanthajagṛmbhavavartheti nigame — In the Veda (nigama), babhūtha, ātatantha, jagṛmbha and vavartha [are established as they stand (nipātana), without iṭ].

Rule. In the Veda (nigama) four forms are established as they stand, without iṭ: babhūtha, ātatantha, jagṛmbha and vavartha. Such a direct statement of finished forms is a nipātana.

Why this teaches ordinary forms. vavartha would already follow without this rule. SK 2293 bars iṭ for vṛ in liṭ, even before thal. So naming vavartha here is a niyama, a restriction. It means: for vṛ, thal goes without iṭ only in the Veda. Bhaṭṭoji's commentators both explain it so. Hence in ordinary language (bhāṣā) thal takes iṭ.

Example.

vṛ + thal → doubling: va vṛ + tha

→ in ordinary language iṭ comes before thal (this rule, read as a restriction): va vṛ + i + tha

→ the ṛ takes guṇa: va var i tha

→ vavaritha "you chose".

In the Veda: vavartha.

Applies when / blocked by. The restriction concerns thal alone. Elsewhere in liṭ SK 2293 still bars iṭ: vavṛva "we two chose", ātmanepada vavṛvahe. Luṭ varitā. Whether a second luṭ form varītā, with the long iṭ of SK 2391, belongs here is not settled; scholars discuss this.

Bhaṭṭoji's commentators give the ordinary forms for the other three Vedic words: babhūvitha, tenitha, jagṛhima.

Siddhānta-kaumudī

एषां वेदे इडभावो निपात्यते । तेन भाषायां थलीट् । ववरिथ । ववृव । ववृवहे । वरिता ॥

The absence of iṭ in these is established by nipātana [as holding] in the Veda. Hence in the [ordinary] language (bhāṣā) iṭ [comes] before thal: vavaritha [liṭ, madhyama-puruṣa singular]. vavṛva [uttama-puruṣa dual]. vavṛvahe [ātmanepada, uttama-puruṣa dual]. varitā [luṭ].

Tattvabodhinī

NSP p. 417

—बभूथाततन्थ—। भूधातोस्तनोतेश्च थलि इडभावो निपात्यते । ‘त्वं हि होता प्रथमो बभूथ’ । ‘येनान्तरिक्षमुर्वाततन्थ’ । भाषायां तु बभूविथ । तेनिथ । ‘जगृम्भाते दक्षिणमिन्द्र हस्तम्’ । भाषायां तु जगृहिम । वृणोतेस्थलि क्रादिसूत्रेणेण्निषेधे सिद्धेऽपि निगम एव निषेधो नान्यत्रेति नियमार्थं ववर्थग्रहणम् । ‘ववर्थ त्वं हि ज्योतिषाम्’ । भाषायां ववरिथ । ववृषे ॥—लिङ्सिचोः—। वृत इत्यनुवर्तते । आत्मनेपदेषु किम् । अवारीत् । अवारिष्टाम् । अवारिषुः । ‘सिचि च परस्मैपदेषु’ इति निषेधादिह ‘वृतो वा’ इति न दीर्घः

Bālamanoramā

बभूथाततन्थजगृम्भववर्थेति निगमे - निगमो- वेदः । तदाह — एषां वेदे इति । ननु 'कृसृभृवृ' इतिनिषेधादेव थलि ववर्थेति सिद्धे किमर्थं ववर्थग्रहणमित्यत आह — तेन भाषायां थलीडिति । निगमे एव वृणोतेस्थलि इण्निषेध इति नियमलाभादिति भावः । व्रवे व्रवाते । ववृषे । 'वृतो वा' इति मत्वाह — वरितावरीतेति ।

translator notes

commentary BM: nigama is the Veda; hence 'eṣāṃ vede'. Objection: since vavartha before thal is already established by the prohibition in 'kṛsṛbhṛvṛ…', why mention vavartha? Reply — 'tena bhāṣāyāṃ thali iṭ': a restriction (niyama) is obtained, that the prohibition of iṭ for vṛṇoti before thal holds only in the Veda. Followed: 'Hence in the [ordinary] language iṭ [comes] before thal' is rendered as the consequence of that restriction.
commentary TB (sk.2527.t1): the absence of iṭ before thal is established by nipātana for bhū and tan: 'tvaṃ hi hotā prathamo babhūtha', 'yenāntarikṣam urv ātatantha'; in the language babhūvitha, tenitha; 'jagṛmbhā te dakṣiṇam indra hastam', in the language jagṛhima; for vṛṇoti the prohibition before thal is already established by the krādi-sūtra, and vavartha is mentioned as a restriction (niyamārtha) — in the Veda only, not elsewhere: 'vavartha tvaṃ hi jyotiṣām'; in the language vavaritha, vavṛṣe. Agrees with BM; followed.
commentary BM continues vṛñ: vavāra, vavruḥ (tail of sk.2526.b1), vavre, vavrāte, vavṛṣe; then 'considering vṝto vā [SK 2391], he says varitā varītā'. Recorded: BM's pratīka presupposes a kaumudī text reading 'varitā, varītā'; see the textual note.
textual Ours and the print (NSP p. 407, scan page-0417, read) end the kaumudī 'varitā ||'. BM's pratīka 'varitāvarīteti' and the Wikisource witness ('varitā-varītā') have the second form varītā (with the optional lengthening of iṭ by vṝto vā, SK 2391). The English follows ours and the print; varītā is not added. The collation report lists SK 2527 as clean.
translator vavṛva and vavṛvahe are without iṭ because vṛ is among the roots of kṛsṛbhṛvṛ… (SK 2293), which excludes iṭ in liṭ; the present sūtra, as a restriction, confines that exclusion to the Veda for thal only. The lakāra and puruṣa labels are the translator's.

SK 2528 · A 7.2.42V

लिङ्सिचोरात्मनेपदेषु ॥ २५२८ ॥

liṅsicorātmanepadeṣu

liṅsicor ātmanepadeṣu — Before ātmanepada endings, [iṭ comes optionally (iḍ vā — carried forward (anuvṛtti) from iṭ sani vā, SK 2625)] to liṅ and sic [after vṝ, i.e. vṛṅ, vṛñ and roots ending in ṝ (vṝtaḥ — carried forward from vṝto vā, SK 2391)].

Rule. After vṛṅ, vṛñ and roots ending in ṝ, the liṅ and the sic optionally take iṭ. This holds when an ātmanepada ending follows.

"Optionally iṭ" is carried forward from SK 2625. "After vṛ and roots in ṝ" is carried forward from vṝto vā (SK 2391). Bhaṭṭoji's commentators give both.

Example. Bhaṭṭoji gives the forms under the next rule. In brief:

vṛ + iṭ + sīṣṭa → variṣīṣṭa, or without iṭ, vṛṣīṣṭa;

a + vṛ + iṭ + s + ta → avariṣṭa (or avarīṣṭa), or without iṭ, avṛta.

Applies when / blocked by. Why "before ātmanepada endings"? Bhaṭṭoji's commentators give the parasmaipada luṅ: avārīt, avāriṣṭām, avāriṣuḥ. There the rule does not apply. The iṭ is not lengthened either, by SK 2392.

Siddhānta-kaumudī

वृङ्वृञ्भ्यामॄदन्ताच्च परयोर्लिङ्सिचोरिड्वा स्यात्तङि ॥

iṭ optionally comes to liṅ and sic that follow vṛṅ and vṛñ and [roots] ending in ṝ, before a taṅ [ending] [— 'iḍ vā' carried forward (anuvṛtti) from iṭ sani vā (SK 2625), and 'vṝtaḥ' from vṝto vā (SK 2391)].

Bālamanoramā

लिङ्सिचोरात्मनेपदेषु - ॒इट् सनि वा॑ इत्यत इड्वेत्यनुवर्तते ।वृतो वे॑त्यतो 'वृत' इति । तदाह — वृङ्वृञ्भ्यामित्यादिना ।

translator notes

commentary BM: 'iḍ vā' is carried forward (anuvartate) from 'iṭ sani vā', and 'vṝtaḥ' from 'vṝto vā'; hence 'vṛṅvṛñbhyām …'. Followed: both bracketed in sutra_en and k1.
commentary TB, printed at the tail of sk.2527.t1 (pratīka 'liṅsicoḥ—'): 'vṝtaḥ' is carried forward. Why 'ātmanepadeṣu'? avārīt, avāriṣṭām, avāriṣuḥ — here, by the prohibition 'sici ca parasmaipadeṣu' [SK 2392], 'vṝto vā' gives no lengthening. Agrees with BM on the anuvṛtti; followed.
textual Our sk2528 has no TB block; its TB is printed at the tail of sk.2527.t1 (confirmed on the scan, NSP p. 407, scan page-0417). The kaumudī matches the print (the collation report lists SK 2528 as clean).
translator The examples of this rule follow under SK 2529 (variṣīṣṭa / vṛṣīṣṭa, avariṣṭa / avarīṣṭa / avṛta).

SK 2529 · A 7.2.39V

न लिङि ॥ २५२९ ॥

na liṅi

na liṅi — [Lengthening (dīrghaḥ — carried forward (anuvṛtti) from graho 'liṭi dīrghaḥ, SK 2562)] does not [come for the iṭ (iṭ — carried forward from ārdhadhātukasyeḍ valādeḥ, SK 2184, turned into a sixth-case word (ṣaṣṭhyanta)) of] liṅ [after vṝ (vṝtaḥ — carried forward from vṝto vā, SK 2391)]; [liṅi is a seventh-case word (saptamyanta) in the sense of the sixth].

Rule. After vṛ and roots ending in ṝ, the iṭ of a liṅ is not lengthened.

Several words are carried forward. "Lengthening" comes from SK 2562, taught later. "iṭ" comes from SK 2184, recast as "of the iṭ". "After vṛ and roots in ṝ" comes from SK 2391. liṅi "in liṅ" has the seventh case but the sense of the sixth: "of liṅ". Bhaṭṭoji's commentators give all of this.

Example.

vṛ + iṭ + sīṣṭa → guṇa: var + i + sīṣṭa

→ SK 2391 would make the iṭ long; this rule forbids it in liṅ

→ variṣīṣṭa "may he choose".

Without iṭ (SK 2528): the ending is kit by uś ca (SK 2368), so no guṇa → vṛṣīṣṭa.

Applies when / blocked by. The bar holds only in liṅ. Bhaṭṭoji sets the luṅ beside it.

Parasmaipada luṅ avārīt: vṛddhi before sic. The iṭ is not lengthened, by SK 2392.
Ātmanepada luṅ with iṭ: SK 2391 lengthens it or not: avariṣṭa or avarīṣṭa.
Ātmanepada luṅ without iṭ: sic is lost by SK 2369: avṛta.

Watch out. Three rules decide the iṭ of vṛ in the ātmanepada. SK 2528 decides whether iṭ comes at all. SK 2391 lets it be long. SK 2529 cancels the long iṭ in liṅ only. So liṅ has two forms and luṅ has three.

The next roots.

(1255) dhuñ "to shake". With a short vowel it is aniṭ: dhunoti, dhunute, luṅ adhauṣīt, lṛṅ adhoṣyat.

The root is also read with a long vowel, dhū: dhūnoti, dhūnute. Its forms differ.

liṭ, second person singular dudhavitha or dudhotha. iṭ is optional, by SK 2279.
liṭ, first person dual dudhuviva. The ending is kit, so SK 2381 would bar iṭ. The krādi restriction overrides it and makes iṭ obligatory.
luṅ adhāvīt. iṭ is obligatory, by SK 2385. Ātmanepada adhaviṣṭa or adhoṣṭa.

"Now the parasmaipada roots," says Bhaṭṭoji.

(1256) ṭudu "to afflict": dunoti.

(1257) hi "to go" and "to grow". With pra it gives prahiṇoti. Bhaṭṭoji's commentators note the problem. pra and the verb are separate words, so the ordinary ṇ-rules do not reach the n. The next rule is needed.

Siddhānta-kaumudī

वॄतो लिङ इटो दीर्घो न स्यात् । वरिषीष्ट । वृषीष्ट । अवारीत् । अवरिष्ट । अवरीष्ट । अवृत ।{$ {!1255 धुञ्!} कम्पने$} । धुनोति । धुनुते । अधौषीत् । अधोष्यत् । दीर्घान्तोऽप्ययम् । धूनोति । धूनुते । स्वरतिसूति - SK 2279 इति वेट् । दुधविथ । दुधोथ । किति लिटि तु श्र्युकः - SK 2389 इति निषेधं बाधित्वा क्रादिनियमान्नित्यमिट् । दुधुविव । स्तुसुधूञ्भ्यः - SK 2385 इति नित्यमिट् । अधावीत् । अधविष्ट । अधोष्ट ॥ अथ परस्मैपदिनः ॥{$ {!1256 टुदु!} उपतापे$} । दुनोति ।{$ {!1257 हि!} गतौ वृद्धौ च$} ॥

Lengthening does not come for the iṭ of liṅ after vṝ [— 'vṝtaḥ' carried forward (anuvṛtti) from vṝto vā (SK 2391), 'iṭ' from ārdhadhātukasyeḍ valādeḥ (SK 2184), and 'dīrghaḥ' from graho 'liṭi dīrghaḥ (SK 2562)]. variṣīṣṭa, vṛṣīṣṭa [āśīrliṅ, ātmanepada: with iṭ, the lengthening due by vṝto vā does not come; without iṭ, there is no guṇa, the ending being kit by uś ca, SK 2368]. avārīt [luṅ, parasmaipada: vṛddhi before sic; no lengthening of iṭ, by the prohibition in sici ca parasmaipadeṣu, SK 2392]. avariṣṭa, avarīṣṭa, avṛta [luṅ, ātmanepada: with iṭ, lengthening optional by vṝto vā; without iṭ, sic deleted by hrasvād aṅgāt, SK 2369]. (1255) dhuñ — in shaking (kampana). dhunoti. dhunute. adhauṣīt [luṅ, parasmaipada]. adhoṣyat [lṛṅ]. This [root] is also [read] ending in a long vowel: dhūnoti. dhūnute. iṭ is optional by svaratisūtisūyatidhūñūdito vā (SK 2279): dudhavitha, dudhotha [liṭ, madhyama-puruṣa singular]. But in liṭ with a kit [ending], iṭ is obligatory by the krādi restriction (krādiniyama), overriding the prohibition by śryukaḥ kiti (SK 2381): dudhuviva [uttama-puruṣa dual]. iṭ is obligatory by stusudhūñbhyaḥ… (SK 2385): adhāvīt [luṅ, parasmaipada]. adhaviṣṭa, adhoṣṭa [luṅ, ātmanepada, with and without iṭ]. Now the parasmaipadin [roots]. (1256) ṭudu — in afflicting (upatāpa). dunoti. (1257) hi — in going and in growing (gatau vṛddhau ca).

Bālamanoramā

न लिङि - न लिङि ।वृतो वेत्यतो 'वृत' इत्यनुवर्तते । लिङीति षष्ठर्थे सप्तमी ।आर्धधातुकस्ये॑डित्यत इडित्यनुवृतं षष्ठ्या विपरिणम्यते ।ग्रहोऽलिटी॑त्यतो दीर्घ इत्यनुवर्तते । तदाह - वृत इति । वृङ्वृञ्भ्यामृकारान्ताच्चेत्यर्थः । वरिषीष्टेति । इट्पक्षेवृतो वे॑ति प्राप्तो दीर्घो न भवति । वृषीष्टेति । इडभावपक्षेउश्चे॑ति कित्त्वान्न गुणः । अवारीदिति । लुङि परस्मैपदे सिचि वृद्धिः । अवारिष्टामवारिषुः ।सिचि च परस्मैपदेषु॑ इति निषेधादिहवृतो वे॑ति न दीर्घः । लुङस्तङि सिचिलिङ्सिचो॑रिति इट्पक्षेवृतो वे॑ति दीर्घविकल्पं मत्वा आह - अवरिष्ट अवरीष्टेति । अवृतेति । इडभावपक्षेह्रस्वादङ्गा॑दिति सिचो लोपः । धुञ् कम्पन इति । ह्रस्वान्तोऽयमनिट् । षुञ इव रूपाणि । दीर्घान्तोऽप्ययमित्यादि । व्यक्तम् । अथ परस्मैपदिन इति ।राध साध संसिद्धा॑वित्येतत्पर्यन्ता इत्यर्थ । 'टु दु उपतापे' इत्यारभ्य 'स्मृ इत्येके' इत्येतत्पर्यन्ता धातवो ह्रस्वान्ताः । हि गताविति ।प्रहिणोती॑त्यत्र भिन्नपदत्वाण्णत्वेऽप्राप्ते आह —

translator notes

commentary BM: 'vṝtaḥ' is carried forward (anuvartate) from 'vṝto vā'; 'liṅi' is a seventh-case word in the sense of the sixth; 'iṭ', carried forward from 'ārdhadhātukasyeṭ', is changed (vipariṇamyate) into a sixth-case word; 'dīrghaḥ' is carried forward from 'graho 'liṭi'; 'vṝtaḥ' means after vṛṅ, vṛñ and [roots] ending in ṝ. Followed: all bracketed in sutra_en and k1.
commentary BM: variṣīṣṭa — in the iṭ option the lengthening due by 'vṝto vā' does not come; vṛṣīṣṭa — in the other option no guṇa, being kit by 'uś ca'; avārīt — vṛddhi before sic in luṅ parasmaipada, and avāriṣṭām, avāriṣuḥ; here 'vṝto vā' gives no lengthening by the prohibition 'sici ca parasmaipadeṣu'; avariṣṭa / avarīṣṭa — in the iṭ option by 'liṅsicoḥ', optional lengthening by 'vṝto vā'; avṛta — without iṭ, deletion of sic by 'hrasvād aṅgāt'. Followed for all these brackets.
commentary BM: dhuñ (short) is aniṭ, with forms like ṣuñ; 'dīrghānto 'py ayam …' is clear. 'atha parasmaipadinaḥ' — up to 'rādha sādha saṃsiddhau'; the roots from 'ṭu du upatāpe' to 'smṛ ity eke' end in short vowels. On hi: in 'prahiṇoti' ṇatva does not obtain, [pra and hinoti] being separate padas; hence [the next sūtra]. Followed: 'Now the parasmaipadin [roots]' is left unbounded in the English, as in the kaumudī.
commentary The print has no TB on this sūtra: TB on p. 407 runs from 'liṅsicoḥ' (printed at the tail of sk.2527.t1) straight to 'hinu mīnā' (scan page-0417, read). The TB on 'liṅsicoḥ' gives avārīt, avāriṣṭām, avāriṣuḥ with no lengthening by 'sici ca parasmaipadeṣu', agreeing with BM here; followed for the bracket on avārīt.
textual Our kaumudī cites 'śryukaḥ' with the cross-reference SK 2389; the print reads 'śryukaḥ–2381' (NSP p. 407, scan page-0417, read; collation batch02, class A), and Wikisource has 2381. Our SK 2389 is sthāghvor ic ca; SK 2381 is śryukaḥ kiti. The English follows the print: (SK 2381).
textual BM's pratīka 'viraṣīṣṭeti' in our sk.2529.b1 is a slip for 'variṣīṣṭeti' (so the Wikisource witness). The rest of the kaumudī matches the print.
translator The krādi restriction is the rule, drawn from kṛsṛbhṛvṛstudrusruśruvo liṭi (SK 2293), that roots other than those listed there take iṭ in liṭ. adhauṣīt and adhoṣyat belong to the short-vowel dhu (aniṭ); dhūnoti onward to the long-vowel dhū. The lakāra and puruṣa labels are the translator's.

SK 2530 · A 8.4.15V

हिनुमीना ॥ २५३० ॥

hinumīnā

hinumīnā — [ṇ replaces the n (raṣābhyāṃ no ṇaḥ — carried forward (anuvṛtti) from raṣābhyāṃ no ṇaḥ samānapade, SK 235)] of hinu and mīnā, [after a cause standing in an upasarga (upasargāt — carried forward from upasargād asamāse 'pi ṇopadeśasya, SK 2287)].

Rule. ṇ replaces the n of hinu and of mīnā. This happens when the n follows a cause of ṇ (r or ṣ) that stands in an upasarga.

hinu is hi with its class-sign nu. mīnā is mī with the class-sign nā of another class. So the n in question is the n of the class-sign. "ṇ for n after r or ṣ" is carried forward from SK 235. "After an upasarga" comes from SK 2287. In the sūtra, hinumīnā stands for "of hinu and mīnā", with its ending dropped in the sages' way (ārṣa). Bhaṭṭoji's commentators give these points.

Example.

pra + hi + śnu + ti → pra + hi + nu + ti

→ guṇa of nu before the pit tip: pra + hi + no + ti

→ the n follows the r of the upasarga pra; this rule gives ṇ

→ prahiṇoti "he goes forth".

For mīnā, Bhaṭṭoji's commentators give pramīṇāti.

Watch out. Without this rule there would be no ṇ. The upasarga and the verb are separate words, and the ordinary rule of ṇ works within one word.

Siddhānta-kaumudī

उपसर्गस्थान्निमित्तात्परस्य एतयोर्नस्य णः स्यात् । प्रहिणोति ॥

ṇ replaces the n of these two [hinu and mīnā] when it follows a cause (nimitta) [r or ṣ] standing in an upasarga [— 'raṣābhyāṃ no ṇaḥ' carried forward (anuvṛtti) from SK 235, and 'upasargāt' from upasargād asamāse 'pi… (SK 2287)]. prahiṇoti.

Tattvabodhinī

NSP p. 417

—हिनु मीना । प्रमीणाति

Bālamanoramā

हिनुमीना - हिनुमीना । हिनु मीना अनयोद्र्वन्द्वात्षष्ठीद्विवचनस्य आर्षो लुक् । 'रषाभ्यां नो णः' इत्यनुवर्तते । 'उपसर्गादसमासेऽपि' इत्यत उपसर्गादिति च । तदाह — उपसर्गस्थादिति ।

translator notes

commentary BM: in hinu-mīnā, the sixth-case dual ending of the dvandva of hinu and mīnā has an ārṣa luk; 'raṣābhyāṃ no ṇaḥ' is carried forward (anuvartate), and 'upasargāt' from 'upasargād asamāse 'pi'; hence 'upasargasthāt'. Followed: both bracketed in sutra_en and k1, and the sūtra's hinumīnā treated as a sixth-case dual.
commentary BM's lead-in, at the tail of sk.2529.b1: in 'prahiṇoti', ṇatva does not obtain, the upasarga and the verb being separate padas; hence this sūtra. Recorded.
commentary TB (sk.2530.t1): 'hinu mīnā' — pramīṇāti. Recorded: TB supplies the example for mīnā, which the kaumudī does not give; none is added.
textual Scan check, NSP p. 407 (scan page-0417, read): the kaumudī matches the print (the collation report lists SK 2530 as clean).
translator hinu is hi with the vikaraṇa śnu (svādi) and mīnā is mī with śnā (kryādi), so the rule concerns the n of the vikaraṇa. '[r or ṣ]' supplies the causes of raṣābhyāṃ no ṇaḥ; the bracket is the translator's.

SK 2531 · A 7.3.56V

हेरचङि ॥ २५३१ ॥

heracaṅi

her acaṅi — [A velar (ku — carried forward (anuvṛtti) from cajoḥ ku ghiṇṇyatoḥ, SK 2863) replaces the h (haḥ, a sixth-case word (ṣaṣṭhyanta) — carried forward from ho hanter ñṇinneṣu, SK 358)] of hi [coming after an abhyāsa (abhyāsāt — carried forward from abhyāsāc ca, SK 2430)], but not before caṅ.

Rule. A velar replaces the h of hi when it follows an abhyāsa. But this does not happen before caṅ, the affix of the reduplicated aorist.

"A velar" is carried forward from SK 2863, taught later. "After an abhyāsa" comes from SK 2430. "Of the h" comes from SK 358. Bhaṭṭoji's commentators give all three.

Example.

hi + ṇal → doubling: hi hi a

→ the abhyāsa's h becomes the palatal j (SK 2245): ji hi a

→ vṛddhi of the second i before ṇal, ai, then āy: ji hāy a

→ this rule: the h after the abhyāsa becomes the velar gh

→ jighāya "he went".

Bhaṭṭoji's commentators add jighyatuḥ, and jighayitha or jighetha.

Applies when / blocked by. Why "not before caṅ"? Bhaṭṭoji's commentators give the causative aorist ajīhayat, with h kept. One of them reads more into the exception. He takes it to show that the velar also reaches hi with the causative affix ṇi, as in jighāpayiṣati. Scholars discuss this. He also gives the intensive jeghīyate.

The next roots.

(1258) pṛ "to please": pṛṇoti, luṭ partā.
(1259) spṛ "to please and protect". Others read the meaning as "to please and move". Svāmin says "moving" here means "living". spṛṇoti, liṭ paspāra. Some read smṛ instead: smṛṇoti. These three, pṛ, spṛ and smṛ, are said to be Vedic.

(1260) āpḷ "to reach" needs more care. A cluster (pn) stands before the u of nu. Three rules of the u fail.

āpnoti, āpnutaḥ, as usual.
āpnuvanti "they reach". SK 2387 gives no yaṇ, since the u follows a cluster. So uv comes instead.
āpnuvaḥ "we two reach". The u is not lost before v, for the same reason (Bhaṭṭoji's commentators).
āpnuhi "reach!". The ending hi is not deleted, for the same reason.
liṭ āpa, luṭ āptā.
luṅ āpat. The root has ḷ as its marker (ḷdit), so the luṅ takes the affix aṅ.

(1261) śakḷ "to be able": luṅ aśakat, with aṅ for the same reason as āpat.
(1262) rādh and (1263) sādh "to accomplish": rādhnoti.

The vowel of rādh is long ā. So SK 2260, which gives e with loss of the abhyāsa, cannot reach it: that rule works on short a. Bhaṭṭoji's commentators point this out. The next rule fills the gap.

Siddhānta-kaumudī

अभ्यासात्परस्य हिनोर्हस्य कुत्वं स्यान्न तु चङि । जिघाय ।{$ {!1258 पृ!} प्रीतौ$} । पृणोति । पर्ता ।{$ {!1259 स्पृ!} प्रीतिपालनयोः$} । प्रीतिचलनयोरित्यन्ये । चलनं जीवनमिति स्वामी । स्पृणोति । पस्पार । स्मृ इत्येके । स्मृणोति । पृणोत्यादयस्त्रयश्छान्दसा इत्याहुः ।{$ {!1260 आप्लृ!} व्याप्तौ$} । आप्नोति । आप्नुतः । आप्नुवन्ति । आप्नुवः । आप । आप्ता । आप्नुहि । लृदित्त्वादङ् । आपत् ।{$ {!1261 शकॢ!} शक्तौ$} । अशकत् ।{$ {!1262 राध!} {!1263 साध!} संसिद्धौ$} । राध्नोति ॥

Velar substitution (kutva) comes for the h of hinoti following an abhyāsa, but not before caṅ [— 'ku' carried forward (anuvṛtti) from cajoḥ ku ghiṇṇyatoḥ (SK 2863), 'abhyāsāt' from abhyāsāc ca (SK 2430), and 'haḥ' from ho hanter ñṇinneṣu (SK 358)]. jighāya [liṭ]. (1258) pṛ — in pleasing (prīti). pṛṇoti. partā [luṭ]. (1259) spṛ — in pleasing and protecting (prītipālanayoḥ). Others [read] 'in pleasing and moving' (prīticalanayoḥ); 'moving' (calana) is living (jīvana), says Svāmin. spṛṇoti. paspāra [liṭ]. Some [read] smṛ: smṛṇoti. They say that the three, pṛṇoti and the rest, are Vedic (chāndasa). (1260) āpḷ — in pervading (vyāpti). āpnoti. āpnutaḥ. āpnuvanti [huśnuvoḥ… gives no yaṇ, the u being preceded by a conjunct]. āpnuvaḥ [uttama-puruṣa dual]. āpa [liṭ]. āptā [luṭ]. āpnuhi [loṭ, madhyama-puruṣa singular: no luk of hi, the u being preceded by a conjunct]. aṅ [comes in luṅ] because it has ḷ as an it (ḷditva): āpat. (1261) śakḷ — in being able (śakti). aśakat [luṅ]. (1262) rādha, (1263) sādha — in accomplishment (saṃsiddhi). rādhnoti.

Tattvabodhinī

NSP p. 417

—हेरचङि । जेघीयते । अचङीति किम् । अजीहयत् । इह ण्यन्तस्य धात्वन्तरत्वात्केवलस्य त्वभ्यासनिमित्तप्रत्ययपरत्वाभावात्कुत्वप्राप्तिरेव नास्तीत्यचङीति निषेधो व्यर्थः सन् ज्ञापयति ण्यधिकस्यापि कुत्वं भवतीति । तेन जिघापयिषतीत्यादि सिद्धम् ॥—आप्नुहीति । संयोगपूर्वत्वात् ‘उतश्च प्रत्ययात्—’ इति हेर्लुक् न

Bālamanoramā

हेरचङि - हेरचङि । 'चजोः' इति सूत्रात्कुग्रहणमनुवर्तते ।अभ्यासाच्चे॑त्यतोऽभ्यासादिति ।हो हन्ते॑रित्यतो ह इति षष्ठन्तमनुवर्तते । तदाह — अभ्यासात्परस्येति । जिघायेति । जिघ्यतुः । जिघयिथ — जिघेथ । जिघ्यिव । आप्लृ व्याप्तौ । अनिट् । आप्नुवन्तीति । संयोगपूर्वकत्वादेवउतश्च प्रत्यया॑दिति हेर्न लुक् । शक्लृ शक्ताविति । शक्नोति । शशाक । शेकतुः । शशक्थः शेकिथ । शेकिव.शक्ता । शक्ष्यति । अशकदिति । लृदित्त्वादङ् । राध साध संसिद्धौ । अनिटौ । दीर्घाकारवत्त्वात्अत एकह॑लिकत्यप्राप्तावाह —

translator notes

commentary BM: the mention of 'ku' is carried forward (anuvartate) from the sūtra 'cajoḥ…', 'abhyāsāt' from 'abhyāsāc ca', and 'haḥ', a sixth-case word, from 'ho hanteḥ…'; hence 'abhyāsāt parasya …'. Followed: all three bracketed in sutra_en and k1.
commentary TB (sk.2531.t1): jeghīyate. Why 'acaṅi'? ajīhayat. Here the ṇic-derivative, being a separate dhātu, is not itself followed by the affix that causes the abhyāsa, so kutva would not even arise for the bare [hi]; the prohibition 'acaṅi', being otherwise purposeless, indicates (jñāpayati) that kutva comes even for [hi] extended by ṇi; hence jighāpayiṣati etc. Recorded; the English keeps the sūtra's 'not before caṅ' without extending it.
commentary BM: jighāya, jighyatuḥ, jighayitha / jighetha, jighyiva. āpḷ is aniṭ; āpnuvanti — no yaṇ by 'huśnuvoḥ', being preceded by a conjunct (the fuller reading of the Wikisource witness; ours conflates this with the next gloss); āpnuvaḥ — no optional deletion of u, likewise (Wikisource witness only); āpnuhi — no luk of hi by 'utaś ca pratyayāt', likewise. śakḷ: śaknoti, śaśāka, śekatuḥ, śaśaktha / śekitha, śakṣyati; aśakat — aṅ by ḷditva. rādh and sādh are aniṭ; since they have long ā, 'ata ekahal…' does not apply — hence the next sūtra. Followed for the brackets on āpnuvanti and āpnuhi.
commentary TB (sk.2531.t1, pratīka 'āpnuhīti', OCR 'āmuhīti'): because it is preceded by a conjunct, there is no luk of hi by 'utaś ca pratyayāt…'. Agrees with BM; followed.
textual Our kaumudī reads 'hinor hasya'; the print reads 'hinoter hasya' (NSP p. 407, scan page-0417, read; collation batch02, class A), and Wikisource agrees with the print. The English follows the print: 'of hinoti'.
textual The rest of the kaumudī matches the print. The Wikisource witness reads 'āpnutuḥ' for āpnutaḥ and 'trayo 'pi chāndasāḥ' for 'trayaś chāndasāḥ'; ours and the print agree.
translator 'Svāmin' is presumably the Dhātupāṭha commentator Kṣīrasvāmin; the text names only 'svāmī'. The lakāra and puruṣa labels are the translator's.

SK 2532 · A 6.4.123V

राधो हिंसायाम् ॥ २५३२ ॥

rādho hiṃsāyām

rādho hiṃsāyām — For rādh in the sense of injuring, [e (et — carried forward (anuvṛtti) from ghvasor eddhāv abhyāsalopaś ca, SK 2471) replaces the a (ataḥ — carried forward from ata ekahalmadhye…, SK 2260, and taken as the vowel a as such, so that it covers the ā of rādh) and the abhyāsa is deleted (abhyāsalopaḥ — from the same), before a kit (kiti — from gamahana…, SK 2363) liṭ (liṭi — from ata ekahalmadhye…, SK 2260), and before thal with iṭ (the whole sūtra thali ca seṭi, SK 2261, carried forward)].

Rule. Take rādh in the sense of injuring. Before a kit liṭ ending, and before thal with iṭ, two things happen. e replaces its vowel, and the abhyāsa is lost.

Much is carried forward here. "e" and "loss of the abhyāsa" come from SK 2471. "Kit" comes from SK 2363. "liṭ" and "the vowel a" come from SK 2260. The whole of SK 2261, "and before thal with iṭ", is carried forward too. Bhaṭṭoji's commentators give these. One of them adds a point. The word for "a" names the vowel a as such, short or long. So it covers the long ā of rādh.

Example.

apa + rādh + atus → doubling, the abhyāsa shortened: apa + ra rādh + atus

→ atus is kit; this rule gives e for the ā and drops the abhyāsa: apa + redh + atus

→ aparedhatuḥ "they two injured".

Plural redhuḥ.

Before thal with iṭ: redhitha "you injured". Bhaṭṭoji's commentators say that iṭ is obligatory here, by the krādi restriction.

Applies when / blocked by. The rule needs the sense "injure". In that sense the upasarga carries it. Elsewhere the form is rarādhatuḥ, as Bhaṭṭoji's commentators note.

Outside liṭ nothing changes: luṭ rāddhā. The t after dh becomes dh, by SK 2280, and the root's dh then becomes d.

sādh "to accomplish" has sādhnoti, luṭ sāddhā, luṅ asātsīt, dual asāddhām.

The next root. "Now two anudāttet roots," says Bhaṭṭoji. Such roots take ātmanepada endings. (1264) aśū "to pervade" and "to accumulate": aśnute. It leads to the last rule.

Siddhānta-kaumudī

एत्वाभ्यासलोपौ स्तः किति लिटि सेटि थलि च । अपरेधतुः । रेधुः । रेधिथ । राद्धा । साध्नोति । साद्धा । असात्सीत् । असाद्धाम् ॥ अथ द्वावनुदात्तेतौ ॥{$ {!1264 अशू!} व्याप्तौ संघाते च$} । अश्नुते ॥

e-substitution [for the a] and deletion of the abhyāsa take place [for rādh in the sense of injuring] before a kit liṭ, and before thal with iṭ [— 'et' and 'abhyāsalopaḥ' carried forward (anuvṛtti) from ghvasor eddhāv abhyāsalopaś ca (SK 2471), 'kiti' from gamahana… (SK 2363), 'ataḥ' and 'liṭi' from ata ekahalmadhye… (SK 2260), the former taken as the vowel a as such, and the sūtra thali ca seṭi (SK 2261)]. aparedhatuḥ [liṭ, prathama-puruṣa dual]. redhuḥ [prathama-puruṣa plural]. redhitha [madhyama-puruṣa singular]. rāddhā [luṭ]. sādhnoti. sāddhā. asātsīt [luṅ]. asāddhām [dual]. Now two anudāttet [roots]. (1264) aśū — in pervading and in accumulating (vyāptau saṃghāte ca). aśnute.

Tattvabodhinī

NSP p. 417

—राधो हिंसायाम् । अत इत्यनुवर्तमानेऽपि सामर्थ्यादकारमात्रं स्थानित्वेनाश्रीयते

Bālamanoramā

राधो हिंसायाम् - राधो हिंसायां ।ध्वसो॑रित्यत एदिति, अभ्यासलोप इति चानुवर्तते ।गमहने॑त्यतः कितीति, 'अत एकहल्मध्ये' इत्यतो लिटीति,थलि च सेटी॑ति सूत्रं चानुवर्तते । तदाह — एत्त्वेत्यादिना । अपरेधतुरिति । उपसर्गवशादिह हिंसायां वृत्तिः । अन्यत्र रराधतुः । थल्यपि क्रादिनियमान्नित्यमिट् । 'उपदेशेऽत्वतः' इत्यत्र तपरकरणादिह नेण्निषेधः । तदाह -रेधिथेति । राद्धेति । 'झषस्तथोः' इति धः ।अशू व्याप्ताविति । ऊदित्त्वाद्वेट् । अश्नुते इति । अश्नुवते ।संयोगपूर्वकत्वात्हुश्नुवो॑रिति न यण् ।

translator notes

commentary BM: 'et' and 'abhyāsalopaḥ' are carried forward (anuvartate) from 'ghvasoḥ…'; 'kiti' from 'gamahana…'; 'liṭi' from 'ata ekahalmadhye…'; and the sūtra 'thali ca seṭi' is carried forward; hence 'etva …'. Followed: all bracketed in sutra_en and k1.
commentary TB (sk.2532.t1): although 'ataḥ' is carried forward, by implication (sāmarthyāt) the vowel a as such is taken as the substituend (sthānin) [so that the ā of rādh is covered]. Followed: 'ataḥ' is bracketed as carried forward in sutra_en and k1, with TB's qualification; BM does not list it, but does not contradict it.
commentary BM: aparedhatuḥ — the sense 'injuring' here is due to the upasarga; elsewhere rarādhatuḥ. Before thal too iṭ comes by the krādi restriction; since 'upadeśe 'tvataḥ' has t-para [short a], the prohibition of iṭ does not apply here — hence redhitha. rāddhā — dh by 'jhaṣas tathor dho 'dhaḥ' [SK 2280]. aśū: optional iṭ, being ūdit; aśnuvate — no yaṇ by 'huśnuvoḥ', being preceded by a conjunct. Recorded; the English only labels the forms.
textual BM in ours reads 'thalyapi krādiniyamān niṭ'; the Wikisource witness has 'krādiniyamān nityam iṭ', which the argument (redhitha) requires. Scan check, NSP p. 407 (scan page-0417, read): the kaumudī matches the print (the collation report lists SK 2532 as clean).
translator aparedhatuḥ is the dual with the upasarga apa, which gives the sense of injuring (BM). 'anudāttet' = having an anudātta vowel as it, hence taking ātmanepada endings (anudāttaṅita ātmanepadam). The lakāra and puruṣa labels are the translator's.

SK 2533 · A 7.4.72V

अश्नोतेश्च ॥ २५३३ ॥

aśnoteśca

aśnoteś ca — And for aśnoti [(aś with the vikaraṇa śnu), the augment nuṭ (nuṭ — carried forward (anuvṛtti) from tasmān nuḍ dvihalaḥ, SK 2288) comes after the lengthened a (tasmāt, referring to the a lengthened by ata ādeḥ, SK 2248) of the abhyāsa (abhyāsasya — carried forward from atra lopo 'bhyāsasya, SK 2620)].

Rule. For aś of this class (aśnoti), the augment nuṭ comes after the long a of the abhyāsa.

"Of the abhyāsa" is carried forward from SK 2620, taught later. "nuṭ after that" comes from tasmān nuḍ dvihalaḥ (SK 2288). "That" means the a already lengthened by ata ādeḥ (SK 2248). Bhaṭṭoji's commentators give these.

Example.

aś + e (liṭ ātmanepada) → doubling: a aś e

→ the a of the abhyāsa is lengthened (SK 2248): ā aś e

→ this rule: nuṭ after the ā: ā n aś e

→ ānaśe "he pervaded".

Applies when / blocked by. Why name the root with its class-sign, aśnoti? So that the rule does not reach aś "to eat" of another class. That root has āśa, āśatuḥ, with no n. Bhaṭṭoji's commentators give this.

Other forms of aś. The root is ūdit (marked with ū), so iṭ is optional.

luṭ aśitā or aṣṭā. In aṣṭā the ś becomes ṣ by SK 294, and the t becomes ṭ after ṣ (ṣṭutva).
lṛṭ aśiṣyate or akṣyate.
vidhiliṅ aśnuvīta.
āśīrliṅ akṣīṣṭa or aśiṣīṣṭa.
luṅ āśiṣṭa with iṭ, or āṣṭa without. In āṣṭa, sic is lost between two jhal consonants, by SK 2281. Dual ākṣātām.

The roots after this rule.

(1265) ṣṭigh "to attack": stighnute, liṭ tiṣṭighe, luṭ steghitā.

"Now parasmaipada roots, to the end of the class," says Bhaṭṭoji.

(1266) tik and (1267) tig "to go". The ca "also" in their meaning adds "to attack". tiknoti, tignoti.
(1268) ṣagh "to injure": saghnoti.
(1269) ñidhṛṣā "to be bold": dhṛṣṇoti, liṭ dadharṣa, luṭ dharṣitā.
(1270) dambhu "to deceive": dabhnoti, liṭ dadambha. Its kit liṭ needs a vārttika; see Vārttika below.

Bhaṭṭoji recalls a view adopted under the bhū class. It comes from another grammar. The liṭ is optionally kit for four roots: śranth, granth, dambh and svañj.

In the kit option, the n of dambh is lost by SK 415: da dabh atus.

Watch out (dambh). In da dabh atus, dabh has one consonant on each side of its a. So SK 2260 should give e and loss of the abhyāsa.

But it does not. The loss of n and SK 2260 both belong to the ābhīya section (SK 2183). Inside that section, an operation counts as not yet done (asiddha) for another. So for SK 2260 the n is still there.

Vārttika. dambheś ca "and for dambh": e and loss of the abhyāsa are to be stated. A vārttika is a supplementary statement that completes a sūtra.

da dambh + atus → kit option: n lost: da dabh atus

→ by the vārttika, e and loss of the abhyāsa: debh atus

→ debhatuḥ "they two deceived".

In the other option: dadambhatuḥ.

Before the pit endings of the singular (tip, sip, mip) there are two views. Sudhākara and others let the kit status reach pit endings too. They give debha, debhitha, debha. The Nyāsakāra and others limit it to endings that are not pit. They give only dadambha, dadambhitha, dadambha.

Āśīrliṅ dabhyāt, with the n lost by SK 415.

(1271) ṛdhu "to grow". Some read tṛpa "to please": tṛpnoti. It has no ṇ, because it belongs to the list of kṣubhnā and the rest (kṣubhnādi, SK 792), which bars ṇ.

Then comes a gaṇasūtra, a rule within the root list: chandasi "in the Veda". It is a heading to the end of the class. So the remaining roots are Vedic.

(1272) ah "to pervade": ahnoti.
(1273) dagh "to kill" and "to protect": daghnoti.
(1274) camu "to eat": camnoti.
(1275–1280) ri, kṣi, ciri, jiri, dāś and dṛ "to injure": riṇoti, kṣiṇoti, ciriṇoti, jiriṇoti, dāśnoti.

Some say kṣi is used in ordinary language too, and cite na tad yaśaḥ śastrabhṛtāṃ kṣiṇoti "that does not injure the fame of those who bear arms". Others take ṛkṣi as one root beginning with a vowel: ṛkṣiṇoti. Then the six roots become five, as one of Bhaṭṭoji's commentators counts.

The list closes with vṛt, "it ends here". Here end the svādi roots.

Siddhānta-kaumudī

दीर्घादभ्यासावर्णात्परस्य नुट् स्यात् । आनशे । अशिता । अष्टा । अशिष्यते । अक्ष्यते । अश्नुवीत । अक्षीष्ट । अशिषीष्ट । आशिष्ट । आष्ट । आक्षाताम् ।{$ {!1265 ष्टिघ!} आस्कन्दने$} । स्तिघ्नुते । तिष्टिघे । स्तेघिता ॥ अथ आगणन्तात्परस्मैपदिनः ॥{$ {!1266 तिक!} {!1267 तिग!} गतौ च$} । चादास्कन्दने । तिक्नोति । तिग्नोति ।{$ {!1268 षघ!} हिंसायाम्$} । सघ्नोति ।{$ {!1269 ञिधृषा!} प्रागल्भ्ये$} । धृष्णोति । दधर्ष । धर्षिता ।{$ {!1270 दम्भु!} दम्भने$} । दम्भनं दम्भः । दभ्नोति । ददम्भ । श्रन्थिग्रन्थिदम्भिस्वञ्जीनां लिटः कित्त्वं वेति व्याकरणान्तरमिहाप्याश्रीयत इत्युक्तम् । अनिदिताम् - SK 415 इति नलोपः । तस्याभीयत्वेनासिद्धत्वादेत्वाभ्यासलोपयोरप्राप्तौ ।

nuṭ comes after the long a-vowel of the abhyāsa [— 'abhyāsasya' carried forward (anuvṛtti) from atra lopo 'bhyāsasya (SK 2620), and 'tasmān nuṭ' from tasmān nuḍ dvihalaḥ (SK 2288), 'tasmāt' referring to the a already lengthened by ata ādeḥ (SK 2248)]. ānaśe [liṭ]. aśitā, aṣṭā [luṭ, with and without iṭ; in aṣṭā, ṣ for ś by vraścabhrasja… (SK 294), then ṣṭutva]. aśiṣyate, akṣyate [lṛṭ]. aśnuvīta [vidhiliṅ]. akṣīṣṭa, aśiṣīṣṭa [āśīrliṅ: iṭ optional, the root being ūdit]. āśiṣṭa, āṣṭa [luṅ: with iṭ; and without iṭ, sic deleted by jhalo jhali (SK 2281)]. ākṣātām [luṅ, dual]. (1265) ṣṭigha — in attacking (āskandana). stighnute. tiṣṭighe [liṭ]. steghitā [luṭ]. Now, up to the end of the gaṇa, parasmaipadin [roots]. (1266) tika, (1267) tiga — in going also (gatau ca). By 'ca', [also] in attacking. tiknoti. tignoti. (1268) ṣagha — in injuring (hiṃsā). saghnoti. (1269) ñidhṛṣā — in boldness (prāgalbhya). dhṛṣṇoti. dadharṣa [liṭ]. dharṣitā [luṭ]. (1270) dambhu — in deceiving (dambhana). dambhana is dambha. dabhnoti. dadambha [liṭ]. It has been said [under the bhvādi roots] that the view of another grammar — that liṭ is optionally kit for śranthi, granthi, dambhi and svañji — is adopted here too. [In the kit option,] the n is deleted by aniditām… (SK 415). Since that [deletion] belongs to the ābhīya section [asiddhavad atrābhāt, SK 2183] and is therefore asiddha, e-substitution and deletion of the abhyāsa [by ata ekahalmadhye…, SK 2260] do not obtain; [hence:]

vārttika

दम्भेश्च एत्वाभ्यासलोपौ वक्तव्यौ

(vārttika) dambheś ca — 'and for dambh': e-substitution and deletion of the abhyāsa are to be stated.

(वार्तिकम्) ॥ देभतुः । ददम्भतुः । इदं कित्त्वं पिदपिद्विषयकमिति सुधाकरादयः । तन्मते तिप्सिप्मिप्सु । देभ । देभिथ । देभेति रूपान्तरं बोध्यम् । ददम्भ । ददम्भिथ । ददम्भेत्येव । दभ्यात् ।{$ {!1271 ऋधु!} वृद्धौ$} । तृप प्रीणन इत्येके ॥ क्षुभ्नादित्वाण्णत्वं न । तृप्नोति । (गणसूत्रम् -) छन्दसि । आगणन्तादधिकारोऽयम् ।{$ {!1272 अह!} व्याप्तौ$} । अह्नोति ।{$ {!1273 दघ!} घातने पालने च$} । दघ्नोति ।{$ {!1274 चमु!} भक्षणे$} । चम्नोति ।{$ {!1275 रि!} {!1276 क्षि!} {!1277 चिरि!} {!1278 जिरि!} {!1279 दाश!} {!1280 दृ!} हिंसायाम्$} । रिणोति । क्षिणोति । अयं भाषायामपीत्येके । नतद्यशः शस्त्रभृतां क्षिणोति । ऋक्षीत्येक एवाजादिरित्यन्ये । ऋक्षिणोति । चिरिणोति । जिरिणोति । दाश्नोति । वृत् ॥

debhatuḥ, dadambhatuḥ [liṭ, prathama-puruṣa dual, with and without kit-status]. Sudhākara and others [hold] that this kit-status applies to both pit and apit [endings]. In their view, before tip, sip and mip, the other forms debha, debhitha, debha are to be understood. [But in the view of the Nyāsakāra and others, that it applies to apit endings only:] dadambha, dadambhitha, dadambha, and these alone. dabhyāt [āśīrliṅ, the n deleted by aniditām…]. (1271) ṛdhu — in growing (vṛddhi). Some [read] tṛpa — in pleasing (prīṇana). Since it belongs to kṣubhnādi [kṣubhnādiṣu ca, SK 792], there is no ṇatva: tṛpnoti. (gaṇasūtra) chandasi — 'in the Veda'. This is a heading (adhikāra) up to the end of the gaṇa. (1272) aha — in pervading (vyāpti). ahnoti. (1273) dagha — in killing and in protecting (ghātane pālane ca). daghnoti. (1274) camu — in eating (bhakṣaṇa). camnoti. (1275) ri, (1276) kṣi, (1277) ciri, (1278) jiri, (1279) dāśa, (1280) dṛ — in injuring (hiṃsā). riṇoti. kṣiṇoti. Some [hold] that this [kṣi] is [used] in the [ordinary] language too: na tad yaśaḥ śastrabhṛtāṃ kṣiṇoti — 'that does not injure the fame of those who bear arms'. Others [hold] that ṛkṣi is a single [root] beginning with a vowel: ṛkṣiṇoti. ciriṇoti. jiriṇoti. dāśnoti. vṛt. [Here end the svādi roots.]

Tattvabodhinī

NSP p. 417–419

—अश्नोतेश्च । ‘तस्मान्नुडि’त्यनुवर्तत इत्याह—दीर्घादिति । श्नुविकरणनिर्देशः किम् । क्र्यादेरश भोजन इत्यस्य माभूत् । आश । आशतुः । ञिधृषा । शूलेन धृष्णोति प्रगल्भते इति शूलधृक् । शूलधृषौ । ‘ऋलिक्दधृक्—’ इति किनो विधानादन्यत्रापि पदान्तविषये कुत्वम् । दम्भु । लोकवञ्चनाय विहितकर्मानुष्ठानं दम्भः । तृप । अयं सेट्कः । अनुदात्तेषु श्यना निर्दे- शात् । अह व्याप्तौ । अस्मात् ‘ऋहलोर्ण्यत्’ ह्यादिपाठेन ते ‘तस्यादित उदात्तमर्धहस्तम्’ इत्यन्नास्माभिरुपपादितम् । अन्ये त्वाहुः । ‘शतचक्रं यो १ ह्यो वर्तनिः’ इत्यर् चित्सति । पश्यन्तमेव । ‘घेङिति’ इति गुणस्तु अहिशब्दस्य च्छान्दसत्वान्नेति । रि क्षि । एते षट् धातवः । एक एवाजादिरिति मते तु पञ्च धातवः ॥ इति स्वादयः ॥

Bālamanoramā

अश्नोतेश्च - अश्नोतेश्च ।अत्र लोपः॑ इत्यतो अभ्यासस्येत्यनुवर्तते,तस्मान्नु॑डिति च । तच्छब्देनअत आदे॑रिति कृतदीर्घोऽकारः परामृश्यते । तदाह — दीर्घादिति । आनशे इति । आनशिषे आनक्षे । आनशिवहे - आनश्वहे । अष्टेति । व्रश्चादिना शस्य षत्वे ष्टुत्वम् । विधिलिङ्याह — अश्नुवीतेति । आशीर्लिङि ऊदित्त्वादिड्विकल्पं मत्वाह — — अक्षीष्ट अशिषीष्टेति । लुङि सिच इट्पक्षे आह — आशिष्टेति । अनिट्पक्षेझलो झली॑ति सिचो लोपं मत्वाह - आष्टेति । ष्टिघ धातुः षोपदेशः । सेट् । आ गणान्तादिति । स्वादिगणसमाप्तिपर्यन्तमित्यर्थः । इत्युक्तमिति । भ्वादाविति भावः । कित्त्वपक्षे आह - अनिदितामिति नलोप इति । नन्वनिदितामिति नलोपे सति 'अत एकहल्मध्ये' इत्येत्त्वसिद्धेःदम्भेश्चे॑ति व्यर्थमित्यत आह — तस्याभीयत्वादिति । नलोपस्येत्यर्थः । दभ्यादिति । आशीर्लिङिअनिदिता॑मिति नलोपः । छन्दसीति । गणसूत्रमिदम् । तद्व्याचष्टे - आ गणान्तादिति । रि क्षि इति । रि क्षि चिरि जिरि दाश दृ इति षट् धातवः । आद्यद्वितीयावेकाक्षरौ । तदाह — रिणोति । क्षिणोतीति । अयं भाषायामपीति । क्षिधातुरित्यर्थः । तत्र प्रयोगं दर्शयति — न तद्यश इति । वृदिति । स्वादयो वृत्ता इत्यर्थः । इति स्वादयः ।॥ इति बालमनोरमायाम् स्वादयः॥अथ स्वार्थिकाः । — — — — -

Footnotes (NSP 1915 ed.)

NSP p. 419 अक्रुक्षन्तेति—क्सादेशोऽनत श्त्युक्तेरदादेशो न भवतीति·बोध्यम् ।

translator notes

commentary BM: 'abhyāsasya' is carried forward (anuvartate) from 'atra lopaḥ…', and 'tasmān nuṭ'; by the word 'tat' the a lengthened by 'ata ādeḥ' is referred to; hence 'dīrghāt'. Followed: all bracketed in sutra_en and k1, and 'tasmāt' as the lengthened a.
commentary TB (sk.2533.t1): 'tasmān nuṭ' is carried forward, hence 'dīrghāt'. Why the mention [of the root] with the vikaraṇa śnu (aśnoteḥ)? So that it does not apply to [the kryādi] aśa bhojane: āśa, āśatuḥ. Agrees with BM on the anuvṛtti; followed, and '(aś with the vikaraṇa śnu)' is added in sutra_en.
commentary BM: ānaśe, ānaśiṣe / ānakṣe, ānaśivahe / ānaśvahe; aṣṭā — ṣ for ś by 'vraśca…', then ṣṭutva; aśnuvīta in vidhiliṅ; akṣīṣṭa / aśiṣīṣṭa — optional iṭ, being ūdit; āśiṣṭa — with iṭ; āṣṭa — without iṭ, deletion of sic by 'jhalo jhali'. ṣṭigha is ṣopadeśa and seṭ. 'ā gaṇāntāt' — up to the end of the svādi gaṇa. 'ity uktam' — [said] under bhvādi. 'aniditām …' is given for the kit option; objection: if the n is deleted by 'aniditām', etva follows from 'ata ekahalmadhye', so 'dambheś ca' is pointless — reply: 'tasyābhīyatvāt' — [the asiddhatva] of the n-deletion. dabhyāt — n deleted by 'aniditām' in āśīrliṅ. 'chandasi' is a gaṇasūtra, explained [by Bhaṭṭoji] as 'ā gaṇāntāt'. Followed for the brackets on aṣṭā, akṣīṣṭa, āṣṭa, the kit option, 'that [deletion]', and dabhyāt.
commentary BM: ri, kṣi, ciri, jiri, dāśa, dṛ — six roots, the first two monosyllabic; 'ayaṃ bhāṣāyām api' — the root kṣi; the usage cited is 'na tad yaśaḥ …'; 'vṛt' — the svādi roots are completed; 'iti svādayaḥ'. Followed: '[kṣi]' and the colophon.
commentary TB (sk.2533.t1): ñidhṛṣā — śūladhṛk ('bold with the spear'), śūladhṛṣau, with kutva in pada-final position elsewhere too, since kvin is taught in 'ṛtvigdadhṛk…' [SK 373]; dambhu — dambha is the performance of enjoined rites to deceive people; tṛpa — this is seṭ, since among the anudātta [roots] it is specified with śyan; aha vyāptau — a Vedic discussion of ahya; rikṣi — these are six roots, but five in the view that [ṛkṣi] is a single vowel-initial root; iti svādayaḥ. Recorded; 'dambha' is left without a narrower gloss, and TB's six/five count agrees with the kaumudī's alternative.
textual Ours reads 'atha āgaṇantāt parasmaipadinaḥ' and, in k3, 'āgaṇantād adhikāro 'yam'; the print reads 'ā gaṇāntāt' in both places (NSP pp. 407–408, scan pages 0417–0418, read; collation batch02, class A), as do BM's gloss and Wikisource. The English follows the print: 'up to the end of the gaṇa'.
textual On NSP p. 407 (scan page-0417) a pasted paper slip covers the left edge of the first lines of this unit, hiding 'aśiṣyate | akṣyate | aśnu-', 'āśiṣṭa | āṣṭa' and 'stighnute | tiṣṭighe'; these words could not be checked on the scan. Ours agrees with Wikisource there.
textual The print (NSP p. 407, scan page-0417, read) puts the vārttika sign before 'dambheś ca ||' only, and 'etvābhyāsalopau vaktavyau |' follows as prose (collation batch02, class M); ours and Wikisource tag the whole phrase as the vārttika. The English labels the block as a vārttika and gives 'dambheś ca' first, without deciding the division. Our k3 opens with an editorial '(vārttikam)' tag, which the print does not have; it is not rendered.
textual After 'debheti rūpāntaraṃ bodhyam |' the print has the sentence 'apidviṣayakam iti nyāsakārādimate tu |' before 'dadambha | dadambhitha | dadambhety eva |' (NSP p. 407, scan page-0417, read; collation batch02, class A); ours lacks it, Wikisource has it. Supplied in square brackets in the English.
textual The print ends the unit 'dāśnoti | vṛt || iti svādayaḥ ||' (NSP p. 408, scan page-0418, read); ours lacks the colophon. Supplied as '[Here end the svādi roots.]'. The print reads 'dagha ghātane … daghnoti' as ours does; Wikisource reads 'dadha / dadhnoti' and adds 'dṛṇoti' after dāśnoti, which neither ours nor the print has. The print misnumbers ciri as '1178' (for 1278); dhātu numbers in ours run one lower than the print throughout.
textual sk.2533.t1, after 'iti svādayaḥ', used to continue with TB on the tudādi roots and on 'bhrasjo ropadhayoḥ' (SK 2535), and the former editorial note sk.2533.n1 was running TB on bhrasj; on 2026-10-05 these were re-filed to sk.2534.t1 and sk.2535.t1. The remaining editorial note, now sk.2533.n1 (formerly n2; NSP p. 419, on 'akṛkṣanta'), concerns SK 2535 (p49), not this unit. sk.2533.b1 ends with a stray heading 'atha svārthikāḥ'.
translator The 'ābhīya' section is the stretch governed by asiddhavad atrābhāt (A 6.4.22, SK 2183), within which a completed operation counts as not effected for another; the n-deletion (A 6.4.24) and the etva with abhyāsa deletion (A 6.4.120) both fall in it, so the n still counts and dambh does not have a single consonant between two a's. This explanation is the translator's.
translator The verse line 'na tad yaśaḥ śastrabhṛtāṃ kṣiṇoti' is not identified in the text and is left unattributed. 'kṣubhnādi' refers to the list in kṣubhnādiṣu ca (SK 792), which excludes ṇatva. The lakāra and puruṣa labels are the translator's.

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